DEIVATHIN KURAL # 149
(Vol # 6) Dated 30 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 the second
paragraph on page No 1021 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
ÃchãryãL had gone for darsan, AmbãL was very much the Kãmeswari, the deity
being revered in Soundarya Lahari.
Kãmeswari has the third eye in-between the eye-brows, adding to the two eyes
already existing. What is said in
Lalitha Sahasranãma as 'sindoorãruNa vigrahãm' is
what is mentioned here as 'sakalam aruNãbham'. Then Lalitha Sahasranãma goes on as 'trinayanãm',
that is repeated here as 'trinayanam'.
Though here ÃchãryãL has
mentioned the red brilliance and the third eye; he has alluded that the earlier
property was hers and that the latter was the property of her consort which has
been stolen by her! The Dhyãna sloka
carries on, 'tãrã nãyaka-sekharãm smita mukheem ãpeena vokshoruhãm' – 'तारा नायक शेखरां आपीन वक्षोरुहां'. The phrase 'tãrã nãyaka shekharãm'
means that she is having the 'Lord of the stars' – that is, the moon on her
head as a decorative adornment, as AmbãL is entitled to have the third eye and
crescent moon as her accoutrements, as it is so given as a defining identity in
the Dhyãna sloka of Lalitha Sahasranãma!
685. It is this 'tãrã nãyaka shekharãm' that
has been given as 'kutila sasi chudãla makutam' – 'कुटिल शशी चुडाल मकुटम्', in
his sloka under discussion. Still
he has given her the title of a thief or so expresses his doubt very
carefully! Therein it is mentioned as a
woman's body as 'ãpeena vakshoruhãm' – 'आपीन वक्षोरुहां' – meaning 'breasts that have
never been suckled'! The same thing has
been referred here as 'kuchãbyãm ãnamrãm' – 'कुचाभ्यां आनंरां', that is very much AmbãL's
own! So, as entirely owned by AmbãL we
have, the reddish form, three eyes, crescent moon on the head and the female
body; two of which are said to be stolen and two of her own! Though ÃchãryãL is mentioning all these four
traits, two are allegedly her own and two misappropriated from her husband with
corroborative evidence! In fact, we note
that out of the four, two seems to have been more clearly stolen by ÃchãryãL
686. In Lalitha Sahasranãmam itself there is this name
for AmbãL as 'tejovathy trinayanã' – 'तेजोवती त्रिनयना'!
She is also described as 'chãru chandra kalãdhari' – 'चारु चन्द्र कलाधरी' describing her as 'chandra
sekhari'! Similarly in Shyamala Dandakam
when being praised as the 'Ati Devata of Sri Vidya', she is described as 'chatur
bhuje chandra kalã vatamse' – 'चतुर भुजे चन्द्र कला
वतंसे', again with the same idea of being decorated by the crescent
moon! So, it is quite clear that AmbãL
has the three eyes and the crescent moon as part of her being and does not have
to 'beg, borrow or steal' – at all! That
is how she is depicted in all old drawings by artists and in sculptures of
ancient vintage. But our ÃchãryãL seems
to have made up his mind as to, "What is this Stuti of AmbãL without
having some 'nindã-stuti' that is, having some dig at her and pulling of the
leg?" So, though he was known to be
a 'Sarvagna' – 'सर्वज्ञ', the all-knowing ability of his,
he sets aside his omniscience and talks as though he is not aware! Normally, the general public are of the
opinion that the third eye and the crescent moon belong to Siva. So, going along with the general knowledge of
the common man, ÃchãryãL is just alluding that she must have stolen the 'third
eye and the crescent moon'!
687. OK. She
has stolen! Now the question arises as
to where has she hidden the stolen property?
Where else but within her body only!
She has so decided that they have to be hidden within her. Like Shakti is within Siva, so also Siva is
within Shakti! To make it so, her having
swallowed half his body in the 'Ardha-Nãri' Sareera, Gopala Krishna Bharathiyar
has sung, "பார்வதி என்றொரு சீமாட்டி –
அதில் பாதியை தின்றதுண்டு", meaning that 'one Lady known as Pãrvati
has been known to have swallowed a half of that'! There is also AruNa Giri Natha's statement,
"யான் ஆகிய என்னை விழுங்கி", meaning, 'having swallowed me'! We have seen Mothers whose love for the baby
known as 'Vãtsalyam', which is superior to all varieties of
love, telling the baby, 'I feel like biting and munching you!' (Smiling while saying this, PeriyavãL goes on
to add that) Love in its extreme goes up to not only biting or stealing but
leads to even a case of murder at times!
Our ÃchãryãL had put in just one word 'sankhe' as a doubtful case and
here I have brought it up to a case of murder!
688. In Sivãnanda Lahari (sloka No 44), not just
one murder but many that Siva is supposed to have done. Remembering that, I have brought in the
subject of murder! All done by Samhãra
Murthy Siva; killing an elephant and wearing his skin, he became the 'gaja
samhãra murthy' – 'गज संहार मूर्थि'
mentioned as 'kreendra bhanga'. Skinning a
tiger and wearing it is another occasion – 'ghana sãrdhulana vikhandana' – 'घन सार्धूलन विखन्डन'. Then
when he came as a hunter he killed a wild boar.
Then after all, at the time of Maha Pralaya, he kills all the life forms
and finishes them off – 'asta jantu' – 'अस्त जन्तू' all without any
differentiation! Even after having the
skin of the elephant as the main robe and tiger skin as the lower garment at
the hip, he seems to be leading a deer may be for eating later on, thought our
ÃchãryãL! So Siva looks like a lion
which lives in a cave. Both the lion and
Siva aka Swami have the name of 'pancha mukha' as the lion has a broad face and
Swami has five faces namely, Sadyojãta, Vãmadeva, Aghora, Tatpurusha and Isãna
and hence he is also 'pancha mukha'.
Swami also lives in a cave like the Lion, but in this case, Swami lives
in the cave of the heart of all living beings!
So there in Sivãnanda Lahari he has made a rhyming pun of 'Slesha
Alankãra' between Swami and the Lion.
689. There, having killed and eaten up the elephant
and the tiger, the Swami-Lion is keeping only their skin with him in evidence
isn't it? That is what came to my
mind. Similarly having swallowed that
Swami, AmbãL is showing off only his 'Tri Netra' and 'Chandra Kala' for having
done that, quite inadvertently. There,
having eaten their flesh in full the Swami-Lion would have left their skins
licked bare and dry to show off. Here in
AmbãL-Swami case having swallowed the whole, after that body had gone inside
this one wholesomely, the 'Tri-Netra' possibly sprouted out on its own. Then we can construe that the Chandra-Kala that was anyhow standing apart,
must have re-emerged independently!
690. In fact there was neither murder nor theft or
any swallowing either! That 'Being'
known as 'Maha-Mrutyunjaya' meaning the 'Great Vanquisher of Death', whom her 'ताटङ्ग महिमा' makes imperishable even in the apocalypse, how can he such an
ever- lasting entity be ever murdered?
In fact it is He who has been accused of theft in her case by
poets! If you wonder as to what must
have been that case, let me tell you! In
fact, on more than one occasion, actually in one and a half cases, whatever happened
due to her influence, the acclaim and credit that should have been hers, have
been misappropriated by him! I am only referring to the matters of 'Kãma
Dahanam' and 'Kãla Samhãra' cases, already described! In the 'Ardha-Nãri' Roopa, since 'Kãma Dahanam' was done by the third eye, their share
is half-half, which has been wholly appropriated by him! Again in the 'Ardha-Nãri' Roopa the credit
for 'Kãla Samhãra' case should go to her totally since it happened with the
left leg, which is hers! There are eight
stations as Temple Towns known as 'Ashta Veerasthãnam' for his famous
exploits. Amongst them in Thiru Kurugai
he is known as 'Kãma Dahana Murthy' and in Thiru Kadavur he is famous as 'Kãla
Samhãra Muthy'! It is AmbãL who has been
robbed. Her husband as 'TaskarãNãm Pati'
is the head of thieves, in her case itself!
Having surrendered her body, soul and everything to him, she is the Maha
Pativratã the most faithful and obedient wife!
691. It is about her,
our ÃchãryãL seeing with the poet's eyes, over flowing with literary Rasa and poetical
genius has sung that she has stolen him completely! With love and compassion she has totally
absorbed him in fact. Since he is also
fully merged in her, seeing her as Kãmãkshi, we feel no
deficiency or loss. If to pray and
worship the parents is a pleasure, to see the father in the mother and the
mother in the father is a unique pleasure indeed! If he is to be enjoyed as the 'Thãyum Ãnavar' (Daddy who has become Mother
also) she is to be enjoyed as the 'Thanthaiyum ÃnavaL' (Mummy who has become
the Father also)! That is what happens
in the case of human beings, when one passes away! But in the case of our Universal Father and
Mother, both can be revered and adored as 'one in the other'! That is, 'you can have the cake and eat it
too'! Brhmam and Brhma Shakti instead of
being two separate entities, becoming one, seen as one and experienced as one,
as one 'Shiva-Shakti-aikya RoopiNi' – 'शिव शक्त्यैक्य रूपिणी'; is the meaning of the poem as
well as the principle
692. (For a few minutes
PeriyavãL is closing his eyes and then carries on in a subdued voice!) The 'Swaroopa' is all a red haze. OK it is AmbãL and only AmbãL. Then when we are trying to discern the
different parts of the shape or figure, we are seeing the 'third eye' and then
the crescent moon. They are reminding us
of 'Triyambaka'; the 'Chandra Mowleeswara' to us of the Sankara Mata. But when we look for him, we do not see him! Other than these two things we do not see any
part of his form or body. It is with
this experience ÃchãryãL says, (in a louder voice PeriyavãL continues), "Oh
I see! Earlier after having made half of
the body yours, not being satisfied, you have grabbed the other half also, is
it?" Siva Amrita cannot be divided
and shared but is to be absorbed totally!
That is what AmbãL did.
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