DEIVATHIN KURAL # 156 (Vol # 6) Dated 14 Apr 2013
DEIVATHIN KURAL # 156 (Vol #
6) Dated 14 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 page No 1068 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
constantly)
उभाभ्यामेताभ्यामुदयविधिमुद्धिस्य दयया
ubhãbhyãm etãbhyãm udayavidhimuddhisya dayayã
सनाथाभ्यां जज्ञे जनकजननीमज्ज्गदिदम् ||
sanãtãbhyãm jagnye janaka jananeemajjagadidam ||
754. 'Etãbhyãm
ubhãbhyãm' = by these two who are keen in the two varieties of dance forms
known as Lãsyam and Thãndavam; 'udaya vidhim uddhisya' = as you have so decided
to organize the start of re-generation of the world, (it is enough if they so
decide, it gets done instantly and automatically); 'idam jagat' = this world
and all life forms in it; 'janaka jananeemat' = endowed with the care of parental concern; jagnye = becomes! (Instead of being orphaned, the whole world
with all its living forms, come under authorised parental control!)
755. ÃchãryãL
is telling us, who are fretting and fuming that once again we have got involved
in the 'Srushti' with all its tendencies of pulls and pressures of Maya and are
afraid, "Do not worry Son! Do not
be afraid! Why are you looking only at
the creation? If you do that, you cannot
help being afraid. Instead, think of the
creator. As our Mother and Father, it is
a creation of AmbãL and Easwara only!
Will the parents ever harm the child?
They have done this for our good only.
If you think of them we can avoid all the pitfalls of life and safely reach
ashore. Only if you feel like an orphan,
can you be affected by the Maya. If we
think of AmbãL and Easwara as our parents, then we can be rid of all
apprehensions. Think of it! We are not 'anãtha' – 'अनाथ' as orphans but
'sanãtha' – 'सनाथ', well taken care of by our parents!
Such a thought is enough to chase away the Maya!
756. Only when both parents are there to
take care of us in various ways, do we feel properly taken care of and
protected as 'Sanãtha'! If the Mother is
there and Father is not there, we become a target of pity, however much she may
take pains to look after us! Similarly
if the Mother is not there, we do feel the pinch of it! That is why, instead of saying that God takes
care of us all; it is normally said the God as, Uma-Maheshwara,
Lakshmi-Narayana, Radha-Krishna, Sita-Rama or some such name of couples that is
mentioned as being our parents! Both are
required for you to feel 'sanãtha' instead of 'anãtha', that we are genuinely
protected and taken care of!
757. In the sloka there is the phrase
'sanãthãbhyãm'. The surprising thing is
that it is not said about all of us who are like orphans, but about both of
them – 'upãbhyãm, ethãbhyãm sanãthãbhyãm' meaning, 'the two of you who are well
taken care of'! What does it mean? Is there someone who is in a position of a
master for them also, taking care of them?
Isn't this very funny? For us
there is Easwara and so we are not orphans!
For God since there is none above them to take care of, it is Easwara
and AmbãL who have none to care for them!
So it is God who is 'Anãtha' without a master to take care of God, as
somebody said! Has our ÃchãryãL changed
this or confirmed such an opinion?
758. The answer is, 'No, neither!' They are within themselves one who is the
master for the other mutually! There is
no Siva without Shakti and vice versa!
In one way she is Sesha and he is Seshi and in yet another way he is
Sesha and she is Seshi! In their Leela,
there are occasions when she remains beyond and takes care of him protecting
him from Maha Pralaya and Kãlakoota poison; while when she is Parvathy or
DãkshãyaNi, he takes the leadership role. Even from the point of deeper import of
philosophy, the principle of Sivam remains above that of Shakti and on other
occasions it is the principle of Shakti which dominates as mentioned in Mantra
Sãstrãs, Sivãgama scriptures and 'Thiru Mandiram' by Thiru Moolar. Both are related to each other in many ways
like the warp and weft in weaving of clothes!
Both their favours are needed and their individual grace is conditional
on the others'! That is why they are
revered as Father and Mother! Even then,
their blessings are mutually conditional, both having the veto power! That is
exactly the meaning conveyed by the 333rd sloka of Thiru Mandiram, which says,
சத்தன் அருள் தரிற் சத்தி அருளுண்டாம்
சத்தி அருள் தரிற் சத்தன் அருளுண்டாம்!
(Here, the word சத்தன் means Sivam and சத்தி means Shakti!)
759. Even Parameswarã is addressed as
'Thãyum Ãnavar', meaning that he is also the mother, it is clear that both the
parents have equal importance! Just
because he is also the mother in Trichy Malaikkottai temple, is there no
Sannidy for AmbãL? Even there with great presence there is the Sannidy of the
shape and form of Sri Chakra in which there is the Goddess Suganda KuntalãmbãL. I told you earlier that in the inner walls of
that Sannidy, the slokas of Ãnanda Lahari have been engraved on granite! Thus the Ãnanda Lahari part gets completed by
the ultimate divinity coming to us as the Father and Mother, for our own
intrinsic benefit in this worldly life and in the deeper reality of existence! "Do not think that it is some
play-acting for the purpose of duping and submerging us all in utter
delusion! This 'Janaka-Jananimat' – of
having the security of parental care – that too of the Ultimate Divinity in
that role is something you can be rightfully proud of! This is the real protection
for all children and that is available to all the people of the world, says our
ÃchãryãL!
760. (KTSV adds: In these days of
multiple marriages and multiple divorces, further complicated by same sex marriages, when you do not
necessarily know, as to who is the real father and as to who is the real
mother; isn't this looking at the Ultimate Divinity as our parents, the most
positive message?) Though in between these 41 slokas, there are discussions of
Sri Chakra Yantra, Mantra Bhijam, KuNdalini and such matters, at the basic
point of Moola Ãdhãra, it is reassuring to know that our parents are there,
lovingly approachable and very concerned of our welfare! That is the greatest assurance required for
the children of today! 'Janaka
Jananimat' is the assurance of having our own parents as our legal
guardians! Our ÃchãryãL is saying that all the people of
this world have that assurance and nobody need feel uncared for! Thus Ãnanda Lahari gets completed with this
positive note, wherein the child representing all the people of the world,
having had the wonderful opportunity of locating and identifying its parents!
பல நிலைகளில் சிவ-சக்திகள்
Siva & Shakti in Many Stages
761. The general approach or Bhãvam required
is to think of AmbãL and Swami as ones Mother and Father seriously and
sincerely. With that as the 'Sthãyi (or
static) Bhãva', if we take into consideration a number of other varying relations
between them as 'Sanchãri (or transient) Bhãva', as it happens during enactment
of drama on stage; we will be able to review and recollect a kaleidoscopic
changes of scenarios! So, shall we have
a re-cap?
762. To be able make him move from total
immobility is a feather on her cap is the first sloka. Though he is the much feared and ferocious
force of destruction, it is an iota of dust from her feet that empowers him as
per the second sloka. Thus for Swami, she is in the position of divinity as
said in the first sloka itself that she is in a venerable position to be
worshipped 'athastvãm ãrãdhyãm hari hara virinchãdibhir
api' – 'अथस्त्वां आराध्यं हरि हर विरिन्चादिभि: अपि'. A
little later in the 7th sloka, the idea that is brought out is that, 'for him
to know himself, he has to know her' as that – he is included in she; male is
already in female and 'purusha' is included in 'Aho
Purushika'! Thus we see
that AmbãL has made him,
her equal counterpart as Kãmeswara and is seated in his lap as Kãmeswari, in
the next sloka (the 8th sloka) where it says 'parama siva paryanga nilayãm' – 'परम शिव पर्यङ्ग निलयाम्'. Then we see them as the
supreme Empress and Emperor, having added two more to the three jobs of universal
governance, she as the SaguNa Brhmam merging in him as the NirguNa Brhmam 'sahasrãre
padme saha rahasi patyã viharase' – 'सहस्रारे पद्मे सह रहसि
पत्या विहरसे'. Then
the 11th sloka tells us as to how they are united in the form of Sri Chakra in which,
four Chakras are his and five are hers.
As a totally devoted woman of fidelity, she reveals herself fully only
to her husband says the next sloka. If
she is so devoted and obedient here, some 12 slokas later, she is accused of
not being satisfied in occupying half his 'sareera', aggressively occupies his
other half also, as given in the 23rd sloka!
763. The next sloka at No 24 has to be
dealt with in a little more detail. This
sloka starts with a description of the how the holy trinity of Brhma, Vishnu
and Rudra do their respective jobs of creation, governance and destruction as –
'jagat soote dhãtã' – 'hari: avati' – 'rudra: kshapayate' – 'जगत्सूते धाता' – 'हरि: अवति' – 'रुद्र: क्षपयते'. Then
are added the next two jobs also that the 'Pancha Kritya Murthy-s' have to do
such as 'Tirodãna and Anugraha'. One of them is Easwara who hides the reality by
Maya 'easha: tirayati' – 'ईश: तिरयति'. So
though Easwara as we understand is the Lord, the Ruler, he is also one of the
five 'Pancha Kritya Murthy-s' only! The
real Empress is the 'எஜமானியம்மா' who details and gets the
work done by the five main appointments.
She does not believe in sending circulars and memos or even verbal
commands! She is the 'Maha Rãgni; and
the officers will respond for the slightest indications by her! For a fraction of a second the creeper like
eye brows of hers may move ever so slightly – look at the way the words have
come about 'kshaNa: – chalitayo: – broo: – latikayo:' – 'क्षण: - चलितयो: - ब्रू: - लतिकयो:'; that is considered as your command
'tava ãgnyãm ãlambya' – 'तव आज्ञ्यां आलम्ब्य',
they do all their respective jobs!
764. Though she is said to have all the pomp
and show here, it is still a bit of a come down than the beginning where she is
said to be worshipped by the Tri-Murthys with devotion! There she was the deity and they were the
devotees. Here however much she may pull
her weight of authority and they may salute her, still the relationship is
somewhat lower as between the queen and the servants when compared to that
between the beloved divine being and the Bhakta! One amongst the servants who does the job of
'Tirodãna' of hiding the reality from the eyes of the
people of the world has a very big name
as 'Easwara'! Of course he is powerful
enough to tie up everybody including the other three Murthys – 'tiraskurvan
etat' – 'तिरस्कुर्वन एतत्'. Not
only that, without knowing that he is doing that, he hides his own power from
his self – 'swayam api vapu: eashas tirayati' – 'स्वयम् अपि वपु: ईश: तिरयति', it is said!
(To be continued.)
Sambhomahadeva
Labels: posted by Lt Col KTSV Sarma
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