SAUNDARYA LAHARI - 2 KaaruNyamae ambaal's LaavaNyam (Part 2/4)

[Guest guest]

.... continued from part 1/4

 

*If we imbibe the beauty ( Soundaryam) of Ambaal, we become full with

bliss. It is sufficient if we get the darshan of the Ambaal; we just

keep on, continuing to look at Her supreme beauty. We get

fulfillment and thus even we will be able to get liberation (

moksha).*

 

This might appear to be a heavy exaggeration. One might be tempted

to think "It is true that if we see a thing of beauty, it gives us

joy at that moment or for some time. But if one were to say ' It is

sufficient to only see Ambaal's Saundarya Lahari ( stream of

beauty) . It will give complete fulfillment. We can repeatedly soak

in it and finally obtained Advaitic bliss and liberation', one

wonders as to how it is possible. One may look at a full moon , or a

lotus in full bloom, definitely it creates a sense of joy; but how

can it create the bliss of liberation ?".

 

If we consider poets with a deep sense of Rasa Anubhavam (

experience of the joy of beauty?), it appears that they have sensed

God and also experienced Brahma-anandam in beauty itself. If we

observe their vivid portrayal of the beauty of nature, the immense

joy that they have experienced is obvious.

 

What is Kavya Rasa Anubhavam ( the sense of joy in poetry?) ? It is

nothing but the joy that comes from savoring the splendor of

beauty. Even though such a joy is not permanent, experts in

Alankaara Shastra like Abhinava Gupta, and Jagannatha Pandit opine

that, while it lasts, it lifts people to very nearly Brahma Ananda

itself. Abhinava Gupta's view is based on Kashmiri Saivam which is

almost very close in its thinking to Advaita, whereas Jagannatha

Pandit's view is based on Advaita itslef.

 

What is Kavya ? ( Poetry ? ) It portrays the beauty and splendour of

Nature and also about the natural feelings and character of human

beings , in a most loving and attractive way. We are looking and

moving around both these types of natural beauty day in and day

out, but we have not really gained too much of joy out of these

things. But when we look at their portrayal in either poetry or

drama, how do we really enjoy them much more ? It is because the

medium of poetry enlivens and enhances their beauty . As such the

experience of the joy of poetry is nothing but the experience of

Saundarya. This has been opined to take admirers (Rasikas) to a high

level of bliss almost nearing the bliss of Moksha.

 

There are also western Nature Poets who realized divinity in the

depths of the beauty of Nature. Rabindranath Tagore has written

indicating that Saundarya Anubhavam leads to Saakshathkaaram. Jnana

and Ananda are integrated with Sathyam which is called Sath-Chith-

Ananda. Tagore belongs to the Brahma Samaj School who felt that

similarly those that are beautiful and good also are an integral

part of Sathyam. That is why they talk of Sathyam-Shivam-Sundaram in

the same vein as Sath-Chith-Ananda . Here Shivam means Good . It is

obvious that Sundaram means beautiful .This indicates that beauty is

an integral part of the principle of Para Brahmam . This leads us to

the concept that a complete and proper enjoyment of beauty leads to

the bliss of Brahma Ananda.

 

*But most of us do not know as to what is the 'proper' way for this

purpose.* We do not know how to really delve whole-heartedly into the

experience of the bliss of beauty. Most of us are not qualified

enough to realize divinity in beauty. Except for relishing the joy

of beauty momentarily, we are not able to convert it into an

Upaasana that will lead to our own liberation.

 

Actually what does appear beautiful to us ? Whatever gives us

joy/bliss, we deem it as being beautiful. WE CAN CALL SOMETHING

BEAUTIFUL, IF IT WOULD MAKE US LIKE TO LOOK AT ITSELF AGAIN AND

AGAIN.

 

Here there is an important Qualifying Clause. An object can be

considered beautiful ONLY if generates pure, and peaceful joy in our

mind . It should not be a pleasure arising out of mental aberrations.

For example, if a person derives pleasure out of looking at cruel or

lewd deeds, then they cannot be deemed to be beautiful. A proper

mental frame of the rasika, is critically important in this

context.

 

Further, we wold consider something beautiful, only if it does not

generate fear, melancholy or anger in us. For example, a big valley

may be magnificent and full of greenery ; water falls from a great

height in a waterfall; we admire them only when we look at them from

a safe distance. But if we go to the very edge of the valley or the

waterfall, we are only afraid about our own safety. Because of fear,

we are unable to relish the beauty. A snake has a very lustrous skin,

as if an experienced painter has painstakingly painted with colorful

checks and stripes. The snake meanders dazzlingly, but still we are

not at all able to relish its beautiful movement; we just run out of

its way hurriedly. Only a fearless Siddha is able divine poetry

looking at a snake ( Refers to a Tamil folk song "Aadu paambe..." )

We are able to look at the beautiful texture and design of a Tiger's

body, only when it is within a cage, but if we see it in an open

ground, we are scared to death. A great poet ( like Blake) only is

able to enjoy it and make poetry on it ( "The Tiger), but we cannot

do so.

 

We recognize the beauty of an object only if it does not create fear

or anxiety in us. For example, we are able to enjoy the fragrance,

color, softness and tenderness of a lotus or a full moon. But take a

vine full of jasmine flowers in full bloom; we fail to enjoy it (

and take to our heels) when we hear that Subbarayan ( a snake) is

also enjoying the fragrance in that vine.

 

If we consider the human species, we enjoy the beauty more only if it

is coupled with affection. For example, we will not be able to

appreciate the beauty of a boss, if he always shouts at us angrily,

or continuously victimizes us.

 

Unlike in the case of inanimate objects like a flower, evening

cloud, jewel or a gem, we are able to fully appreciate and enjoy the

beauty of animate beings ( an animal, bird or person ) when they

also show us affection. To some extent, it does not matter even if

one is not affectionate to us, but if one is not hostile,

melancholic or fearsome, we appreciate one's beauty. But if the same

person is also affectionate with us, we are more delighted in that

beauty.

 

AS AFFECTION GROWS, WE TEND TO LOOK LESS AT PHYSICAL BEAUTY. WE TEND

TO REPEATEDLY LOOK AT THOSE, WHO ARE FULL OF LOVE, IRRESPECTIVE OF

HOW THEY ARE ENDOWED PHYSICALLY. THIS SHOWS THAT IT IS ONLY LOVE

WHICH BECOMES BEAUTY. For example, even if a mother is pitch black or

ugly, her little infant never gets out of her fold. Even if a most

beautiful person comes to fondle the infant, it is afraid of the

beautiful newcomer and clings to its own (ugly) mother. Why ?

*Because even though it is an infant, it understands its own mother's

immeasurable love for it. *

 

One more example: Ashtavakrar was most ugly ( with eight fold crooked

limbs). All Vidwans flocked to him and had his Darshan. Similarly,

there are ever so many great Jnanis, who will physically look

crooked, ugly, dumb or fearsome; but still lots of people surround

them repeatedly for their Darshan and keep on looking at them. Why ?

The reason is that their heart full of love, grace and kindness.

According to the definition ( that it should make us look at them

repeatedly with affection), only such people are beautiful. THE LOVE

IN THEIR HEART DOUSES AN INTENSE COAT OF BEAUTY ON THEIR OTHERWISE

UGLY LIMBS.

 

What all this points to is this . THE BEAUTY OF A LIVING BEING

INCREASES SUBSTANTIALLY IF IT IS ALSO AFFECTIONATE. WHERE THERE IS

PROFOUND LOVE, THE PHYSICAL FEATURES LOSE THEIR SIGNIFICANCE TOTALLY

AND ONLY LOVE BECOMES BEAUTY.

 

WE REPEATEDLY LOOK AT SOMETHING BECAUSE IT GIVES US JOY. IT IS LOVE

WHICH IS FOREMOST IN GIVING ANANDA. NO OTHER BLISS IS EQUAL TO THE

HAPPINESS DERIVED OUT OF LOVE. THAT IS WHY, THE LOVE WHICH GIVES

BLISS, ITSELF BECOMES BEAUTY. THAT MAKES ONE LOOK REPEATEDLY WITH

AFFECTION.

 

 

AMBAAL IS A PERSONIFICATION OF THE TOTAL LOVE TRANSFORMED INTO

TOTAL BEAUTY .

 

WHAT IS THE NATURE OF AMBAAL ?

 

SHE IS THE EMBODIMENT OF BEAUTY : EQUALLY SO, SHE IS THE EMBODIMENT

OF LOVE ALSO: SHE IS LOVE TRANSFORMED INTO BEAUTY, THUS EMBODIED.

 

..... continued

>From Part 6 of Dheivathin Kural by Kanchi Paramaacharya

 

Kameshwaran