The marriage of Siva and Sakti

[krishnarao]

From :- krishnarao (SrIparasuKAnandanAtha)
Subject :- The marriage of Siva and Sakti.

The marriage of Siva and Sakti
priya mahASayAh,

Siva, at that time, when he was resting in his own self,
he was absolutely ‘nirguna’ (devoid of guNas). He is said to be alone
(kEvalah), and none else were there other than him. But the
‘Sakti’,
also should have been there along with him, because she is the sole
cause for his desire and wish to create the universe. “sO~kAmayata,
bahusyAm prajA yEyuh”. She is his wife and ever inseparable from him,
She is with him in his soul and self. But in contrary to him, she is
the embodiment of all the three guNAs ‘sattwa’, ‘rajas’ and ‘tamas’.
Then how did she become his wife? The vEda mAta herself is projecting
its doubts. “When did their marriage occur?”, ” Who were there to
witness that marriage?”, and “Where from she actually came?”

“yan manyur jAyAm Ava ith sankalpasya gR^ihAd adhi ka Asan
janyAh kE varAh ka u jyEShTavarO~Bhavat ||” (atharvaNa vEda 11 kAnda
10 sUkta 1 R^ik)

Meaning of this mantra reads as –

‘yat’ = when
‘manyuh’ = manyatE iti manyuh = the omniscient, all knowing, who is
without any obscurations (enclosers) ie., parama Siva
‘jAyAm Avahat’ = jAyatE asyAm sarvam = sarvam jagat iti jAyA = the
whole of the universe takes birth in her. So jAyA means the mAyA
Sakti (paramESwari) who is in the form of the inclination to create
the universe,
‘tAm’ = her,
‘aBhimuKyam prApayat’ = it means that he has accepted her to be his
consort.

Now, some one has to fetch the bride from his father-in-
law’s house. So it says “sankalpasya gR^ihAt”.= from the house of
volition (wish)
The god’s first volition is “sO~kAmayata bahusyAm prajAyEya”
“tasya gR^hAt = from his house (the first volition of god); (adhi =
from)
(He fetched her from that house. That is why all this critical
circumstance of procreation has encountered).

It is common that the relatives of both the bride and
bridegroom together will jointly perform the marriage. But at that
time there was none else other than the paramaSiva existing.
Then how could that marriage effectuated? The vEda is questioning “ka
Asan janyAh”
‘janyAh’ = “jani = sambandhinah = Who are the relatives of the bride?
“kE varAh” = Who are the approvers (selectors) of the bride?
“tasmin kAlE = at that time
“jyEShTa varah kO nAma” = What is the name of the chief priest?
……………………………………………………………………………

This spiritual quiz is so puzzling, that except a very few,
nobody could solve this problem. Therefore, the vEdamAtA is kind
enough to reveal the answer in the very next R^ik, for those who have
lesser understanding,.

“tapascaivAstAm karmacAntar mahArNavE ta u vAsan
janyAstE varAh brahma jyEShTavarO~Bhavat”

This R^ik reads as,

1. “tapah” = penance. “yas sarvaj~nah sarvavit yasya j~nAnamayam
tapah” = The all knowing and all-understanding almighty’s penance is
consistent of knowledge and spiritual. The visualization of his
thought process about the prospective creation of the universe itself
is his ‘tapas’.
2. “karma ca” = The fructified effects of the sacred and evil deeds of
the living beings of his past creation.

“Eva” = these two only
“antar mahati arNavE = The god paramaSiva who is all pervading, spread
all over like a vast, agitated, endlessly extensive ocean. The above
two are situated in him only.
“ta Asan janyAh = Those two, ‘tapas’ and ‘karmas’ stood like his elder
relatives. They are the selectors/ approvers of the bride.
The brahma who was the sole cause for the creation has become the
chief purohit to bring the bride ‘mAyA’ and to be the supreme elder.

The marriage of Siva with Sakti (mAyA) was performed in
this way.

The above two R^iks are suggesting us that persistent
meditation upon the mantra initiated by the guru and also the
‘janmAntara sukR^ita’ (the benefic results of ones own ‘samskArAs)
both should be there to achieve “siddhi”.

Krishnarao (SrIparasuKAnandanAtha)