Author Topic: Yoga (Patanjali) is Not Sufficient - Panchadasi  (Read 17912 times)

Ravi.N

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Re: Yoga (Patanjali) is Not Sufficient - Panchadasi
« Reply #105 on: March 20, 2013, 08:18:05 PM »
Kanchi Mahaswami-Introduction to soundarya Lahari continued...

There is no difference in the concept  of moksha as the realisation of the one-ness of jIva and Brahman, between advaita schools and the Shri-vidyA tantra of the shAkta schools. The philosophy of advaita takes creation as a ‘vivarta’ (a false appearance, manifestation,  of reality) whereas the Shri-vidyA school takes it as ‘AbhAsa’ (an effulgence of a ‘reflection’). That the sun appears as a reflection in water is ‘AbhAsa’. In the same way the universal Cit-Shakti reflects itself with a limitation and becomes the jIva as well as the universe  -- this is the shAkta concept of creation. But without the original object called the Sun there could be no reflection. So in basics it comes back to the  advaita concept. But the shAkta holds that to the extent there is an object with its reflection, there is a phenomenal reality for jIva and the universe. It does not hold that it is ‘mithyA’ which is the advaitin’s contention.

It is the latter part of Soundaryalahari that dwells on  the beauty (saundaryam) of ambaal’s form.The former part dwells on Her Shakti. It is called Ananda-lahari. The identity between Shakti and Cit is referred to in the word ‘cidAnandalaharI’ in verse no.8 of Anandalahari. “bhajanti tvAm dhanyAH katicana cidAnanda-laharIm”, meaning, ‘Only the most fortunate few (recognize you and) worship you  as the flood of knowledge-bliss (cidAnanda)’. Note here that while for  every  reader of the Soundaryalahari portion the whole beauty of Mother Goddess is fully experiential, in  the Anandalahari portion the people who can experience the bliss of the Shakti-lahari, that is, the cidAnanda-lahari, are only the few fortunate (katicana dhanyAH) !

The close correlation between advaita and the various shAkta schools, particularly the Shri-vidyA tantra school,  has been used by our Acharya who is aware that many cannot follow the abstract path of jnAna. And that is why perhaps he  chalks out a path whereby one starts from the ‘leela’ of creation of duality and goes forward along the path of Shri-vidyA and finally ends up in advaita itself. In accordance with this, even when he composed many stotras on Shiva and VishNu, he never goes deep into the shivAgama or vaishNava-Agama nuances but dwells mainly on the bhakti and  consequent emotions only.  On the other hand when he worked on Soundarya-lahari, the first part, Anandalahari, – even though it is said that he only ‘brought’ it (from Kailas) and not composed it – is totally a shAkta scripture. The sum and substance of the twin work of Ananda-lahari and Soundarya-lahari seems to be: “advaita is The path; if not, the next (alternative) is Shri-vidyA” !
In fact, Shri-vidyA is the connecting cord between advaita and all that is dvaita. It unifies the shAntam-Shivam-advaitam with Shakti, the creator of duality, and therefore, of the universe.  In LalitA-sahasranAma also, the last name is lalitAmbikA and the last but one is shiva-shakty-aikya-rUpiNI. And this takes us to the very beginning sloka of Soundarya-lahari !

concluded.
We may see the parallel in Sri Ramakrishna's approach,which is exactly what the Mahaswami has detailed.
Namaskar.

Ravi.N

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Re: Yoga (Patanjali) is Not Sufficient - Panchadasi
« Reply #106 on: March 21, 2013, 05:07:54 AM »
Friends,
I will now post Excerpts from The Gospel of Sri Ramakrishna where the Master has said exactly what Kanchi mahaswami has said about the liberating Grace of The Divine Mother.Here is an excerpt:

"Is Kali, my Divine Mother, of a black complexion? She appears black because She is viewed from a distance; but when intimately known She is no longer so. The sky appears blue at a distance; but look at it close by and you will find that it has no colour. The water of the ocean looks blue at a distance, but when you go near and take it in your hand, you find that it is colourless."
The Master became intoxicated with divine love and sang:
Is Kali, my Mother, really black?
The Naked One, of blackest hue,
Lights the Lotus of the Heart. . . .
The Master continued: "Bondage and liberation are both of Her making. By Her Maya worldly people become entangled in 'woman and gold', and again, through Her grace they attain their liberation. She is called Saviour, and the remover of the bondage that binds one to the world."
Divine Mother's sport
Then the Master sang the following song in his melodious voice:
In the world's busy market-place, O Syama, Thou art flying kites;
High up they soar on the wind of hope, held fast by maya's string.
Their frames are human skeletons, their sails of the three gunas made;
But all their curious workmanship is merely for ornament.
Upon the kite-strings Thou hast rubbed the manja-paste of worldliness,
So as to make each straining strand all the more sharp and strong.
Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!
On favouring winds, says Ramprasad, the kites set loose will speedily
Be borne away to the Infinite, across the sea of the world.
The Master said: "The Divine Mother is always playful and sportive. This universe is Her play. She is self-willed and must always have Her own way. She is full of bliss. She gives freedom to one out of a hundred thousand."
A BRAHMO DEVOTEE: "But, sir, if She likes, She can give freedom to all. Why, then, has She kept us bound to the world?"
MASTER: "That is Her will. She wants to continue playing with Her created beings. In a game of hide-and-seek the running about soon stops if in the beginning all the players touch the 'granny'. If all touch her, then how can the game go on? That displeases her. Her pleasure is in continuing the game. Therefore the poet said:
'Out of a hundred thousand kites, at best but one or two break free;And Thou dost laugh and clap Thy hands, O Mother, watching them!'
Reassurance to householders
"It is as if the Divine Mother said to the human mind in confidence, with a sign from Her eye, 'Go and enjoy the world.' How can one blame the mind? The mind can disentangle itself from worldliness if, through Her grace, She makes it turn toward Herself. Only then does it become devoted to the Lotus Feet of the Divine Mother."