DEIVATHIN KURAL # 153 (Vol #
6) Dated 08 Apr 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 1048 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
722. The die-hard man of Saivam will say
that Swami that is, Siva is the 'Uyir' or Life and AmbãL is the 'Udal' or
body! While the radical man of Sãktam
will have an exact opposite point of view and say that AmbãL is the Uyir and
Siva is the body! Amongst the more
experienced 'anubhavis' of whichever category will give equal importance 'सम प्रदान्यं'to both and so it is written in the
Sãstrãs. As a part of such equality, they are mutually and reciprocally the
body and life of each other! Without
looking at the differing points of view of Saivam, Sãktam, Visishtãdwaitam,
Sãnkhyam and Adwaitam; the Jagat that is discarded as Maya in Adwaitam, is
considered as the body of Paramãtma and his property in the others! NirguNa Brhmam as it remains untouched and unrelated
to anything else, these words of connection as the body and its owner and or
the source and the out-come have no relevance.
723. But in the
practical state of the transactional reality, the Jagat has been seen as the
body and the inner permeating Paramãtma has been mentioned as the owner of the
body, as held by Visishtãdwaitam! Further
the author says that this 'double equality' – 'उभयसाधारणत्वं' between AmbãL and Swami is
mutual and reciprocal. The religion,
that relates this parity or equality known as 'samata' between Swami and AmbãL
in five different ways, is known as 'Samayam'!
The five points of parity are, one – same place of residence; two –
similar form; three – similar job; four – similar state and status; five –
similar names such as, Siva – Sivã, Bhairava –Bhairavi; including the owner –
owned relationship as pointed by our ÃchãryãL!
724. When Siva
as the NirguNa Brhmam is treated as the Life, AmbãL as the SaguNa Brhmam is the
body from head to foot with all the blood vessels, nerves big and small and all
the other body parts. As the life leaves
the body one day or the other, in the case of all of us, it does not happen in
this case of the relationship between Siva and Sivã! There is no destruction of
the one and a period of widow-hood for the other. Neither that body nor the life in it has any
destruction or deterioration ever! For
Parameswara AmbãL is not only the body but also the 'KarNa Kavacham' (eternal golden
armour) that can never be removed!
725. The body
that is seen outside is like the appearance of the world outside! Till there is the mind, the world will be
appearing! In deep sleep / Samãdhi /
swoon; when the mind is defunct or erased, there is no world seen! When the mind is defunct, there is nobody
here to see the world. Then what is the
body, who is the owner of the body, who is Sesha and Seshi? In deep sleep and a swoon both are not seen
and so there is no duality. For the Gnãni who has reached the stage of Samãdhi,
when there is no mind, there is no world to mind either. In the absence of the world, the power that
runs the world is also not there. There
is no Jiva Ãtma to be owned with a Parama Ãtma as the owner. For knowing this status of a relationship
between two entities, there has to be a mind as the knower. But that mind is no more. He is not in the same
stage as deep sleep or the swoon either, since instead of the nullity of
zero-ness he is experiencing the oneness of Adwaitam as established by our
726. He is
training us to see everything, (starting from the mind that is a part of the
experience of all people other than that Gnãni, all things of the world including
the Pancha Boothas), as another form of AmbãL.
For this purpose only he told us that if the Brhmam is the 'Uyir' or
life, think of the world as the 'Udal' or body to start with. The whole world under one term 'Jagat' is
AmbãL only. The cause of all duality this mind, is also AmbãL only. That is how he starts the next sloka No 35 –
".My Dear Mother, You are this mind, responsible for all the
confusion, commotion and mischief!"
"If I ask you as to 'Who you are', the counter question is as to, where
is the question arising from? That is in
my mind, isn't it? That mind is also you
727. If we go
through the Gnãna Marga, the end stage is 'Mano Nãsa' that is, annulment of the
mind, isn't it? Here we are being
trained to getting used to the idea that the mind itself is nothing else but
AmbãL only, thereby disarming the mind of its capacity for mischief and
confusion! Then she herself will fetch
us to the mindless space of 'Parãkãsa' the wide expanse of 'Dahara Ãkãsa'. "But that is not visible now!" That
is alright. Now you are seeing the wide
expanse of a blue sky, don't you? Look
at it also as AmbãL only and your own mind will become like that Ãkãsa'. Then our ÃchãryãL tells the Mother – 'व्योम त्वं'. Why only the
sky, all the five basic elements (पञ्च भूता:) by
which this Jagat is made-up of are all you only! After the sky, the next is the air known as
'Marut', that is Vãyu, that is also you only, My Dear Mother! As the son of Marut, the Vãyu Kumara Ãnjaneya
is known as 'Maruti' isn't it? So after
'मनस्तवं' and 'व्योम त्वं', you are also 'मरुत् + असि = मरुदसि'!
is after the air? It is the fire or
'Agni' which is also your form only, isn't it?
Do not the Vedas say that, "You are effulgent by the heat of your austerity"
(in Durga Sutra)? So the fire is also
you only! He says so in a more elegant
way! Fire spreads wherever the wind
drives it isn't it? So, for the Agni,
Vãyu is the charioteer known as Sãrathy! So the poet says 'मरुत् सारथि: असि '! Then without further 'ado'
he comes to the point that all the water is you and so is the earth, another
form of your self – 'त्वं आप: त्वं भूमि:'! Starting from the Moolãdhãrã
till Vishuddhi, in the five KuNdalini Chakras, she is the five basic elements of
the Earth, Water, Fire, Air and Space.
Above them in the Ãgnã Chakra, she is the Manas, as he explained in the
9th Sloka starting with the words, 'Mahim moolãdhãre'. Why keep on beating around the bush? There is nothing other than you anywhere – 'त्वयि परिणतायां न हि परम्'! By that word 'pariNatãyãm'
the poet means, by her metamorphosis everything else have come into being! So there is nothing other than you anywhere –
' न हि परम् '!
has been said so far are only the first two lines of the sloka: –
'मनस्त्वं व्योमस्त्वं मरुदसि
परिणतायां न हि परम् |'. In the balance two lines he says that, so as
to metamorphose yourself in to, that is, transmute into the body of the
universe, as the wife of Parameswara you assume the 'Chidãnanda Roopam': –
'त्वमेव स्वात्मानं परिणमयितुं विस्व वपुषा
चिदानन्दाकारं शिवयुवति भावेन
बिभृषे ||'. To be the being 'Sat', happily aware of its
being so is the totality of 'Sat-Chid-Anandam'!
Instead of just being the 'Sat', to be aware as the Gnãnam and be
happily experiencing the bliss – is the job of AmbãL as we have been saying all
along! In sloka No 8, this was mentioned
as 'Chidãnanda Lahari'! Thus these two
principles of 'Sat' and 'Chit' join together as Siva and his consort Sivã or
Siva Yuvathi or Siva Patni. The reason
as to why the 'chid' enlarges in to 'Siva Patni' is so that it may metamorphose
in to the Universe – 'त्वमेव स्वात्मानं परिणमयितुं
is no gain in Brhmam knowing itself happily and end there! So as to transform into ever different forms,
it reached the Chit and Anandam! This in
other words is the underlying philosophy of Sãktam! This
is an idea that is not there and not mentioned in the Adwaita Siddhãntam at all! In Adwaita Siddhãntam, the creation of the
world is not an issue at all. "That is just something that came into
being by Maya. There is nothing much to
talk about it as to the why and how it came about! When the whole of Maya is to be ignored and
set aside, what is the meaning of analysing the why and how of it?" That
is how Adwaitam deals with the matter of Maya.
It is only in Sãktam and other such
traditions the reason and cause of the creation is much discussed! The one 'Chit' the Master Mind or the
Universal Knowledge and Awareness, as the one big and many small brains, as so
many big and small centres of knowledge and awareness; causes the enactment of
the one big act of Leela made up of so many small scenes! When we think of the drama of Maya as the
total reality, we get lost in total delusion!
731. As opposed to this when we give
consideration to the fact that, in all that happens in this world of Maya is
also the same Chidãnanda Rasam, and that for the 'Sat' that is the basis, at
the position of the better-half there is the Heroine whose play is Anandam,
whose drama is bliss for the viewers, to get an understanding of the influence of
the power is what all this drama is meant for; we can also come to an
understanding without taking ourselves too seriously! Like we see so many dramas, cinemas, TV
Serials, tear-jerkers, reality shows, dance-dramas and horror movies; we will learn
to look at the world and all that happens on this stage as a play, as a display
of Parãsakti's Leela, as an expression of her imagination. Thereby soaking in that 'Chidãnanda Rasa' we
will learn to merge in the trueness of the 'Sat'!
732. In this sloka there are two places
where there is a reference to this fact of 'pariNãmam' or conversion or
transmutation – first when the poet says, 'tvayi pariNatãyãm nahi param'
meaning, 'There is nothing other than you who has transmuted'; and again when
he says, 'tvameva swãtmãnam pariNamayitum vishwa vapusha' meaning, 'So that you
may transmute yourself as this world of appearances'! In Adwaitam there is no
talk of change, or conversion or transmutation! So there can be no question of
'pariNãma' in Adwaitam! Brhmam that does
not undergo any conversion puts up a fictitious show as though it is undergoing
changes. Only Sãnkhyam calls the Jagat
as a transmutation of nature by nature!
Here it is that tenet that our ÃchãryãL also has talked about. He has made use of what Sãktam has said about
this situation. It is very interesting
to note how our ÃchãryãL, has gone out of his way to accommodate varying view-points
of people, especially in his Bhakti Granthas, so as to take them along and
enable them to become more liberal instead of remaining too stuck in strait
jackets! It is a subject worth
researching, as to where all our ÃchãryãL has gone out of his way and in doing
so, one is likely to come across many interesting details! If you are ceased of a question as to, 'Could
he have done this or said this', you are likely to come up with an answer,
"Only He could have done this or said so!"
Labels: posted by Lt Col KTSV Sarma