Thus Spake the Divine - Shiva’s Consort; Narayana’s Sister

Thus Spake the Divine

Shiva’s Consort; Narayana’s Sister

In this chapter, Poojyasri Maha Periyava draws parallels between Ambal and Narayana to enunciate the truth that Ambal is the sister of Narayana.

Ambal is the potential power (Shakti) of Para Brahmam. The energy of a substance forms part and parcel of that substance. Ambal and Para Brahmam are not two separate identities. Para Brahmam is Shakti. If Brahmam is called Ishvara, Ambal is the one, who is totally unified with Ishvara. Can we separate fragrance from flower? Can there be milk without its whiteness? Sweetness is inherent in honey. Similarly, Ambal and Ishvara are absolutely inseparable. Parameshvara and Parvati are the First Couple. They are the Father and Mother of all the creations in this Universe.

Parameshvara and Parvati are one but in two forms. Unification of Shiva and Shakti is the divine roopam of Ardhanareeshsvara. It is also known as “Ammai-Appar” and “Thayumanavar” to mean Mother and Father. We cannot make them separate identities. However, as children, we need both father and mother separately. We need a father to guide us in the right direction and impart knowledge; we need a mother to shower love and affection, and take care of us. If Parameshvara and Parvati are separated as father and mother, then, it is against the fundamental philosophy of oneness. Thus has emerged the Ardhanareeshvara Roopam, which contains both forms in one body; one half is Parameshvara and another half is Ambal.

“Shambu, the absolute truth is formless; You are its body”, Acharya says in his Saundarya Lahari while addressing Ambal. Formless Shambu has got its form only from the power of Ambal. However, we want to see both the formless Brahmam and Ambal as Father and Mother in some form. That is why Parameshvara has a Sakala Roopam. We also need a common form for both Father and Mother without separating them. That is how we have Ardhanareeshvara Roopam in which on the right is Parameshvara and on the left Ambal. This is similar to having both positive and negative forces of electricity in the same substance.

Shiva incinerated Manmathan (who is responsible for birth of lives on this earth) with the sparkle of His third eye. While looking at Ardhanareeshvara Roopa, it appears that Ambal has an equal share of the third eye, as it is in the centre of the forehead. Shiva kicked Yama with His left leg, which is fully Hers’. Thus, it is clear that She is the one, who liberates people from the birth and death cycle.

We should become aware that Shiva and Shakti are inseparable. We must have an equal amount of devotion for both. Only then, conscious awareness will emerge that He is Her Consort, the source, and She is Shakti, the power. If we set aside anyone, Bhakti loses its value in its true sense. In Ramayana we see Surpanaka’s love for Rama and hatred for Sita; Ravana’s love for Sita and hatred for Rama. We also know what happened with this kind of deranged love. The end result was precarious for both Surpanaka and Ravana. Therefore, we should always think of Ardhanareeshvara as One and express our devotion in equal magnitude. We should remember Shiva as “Madhoru Bagan (woman on one side) and Ambal as Pagam Piriyal (indivisible half).

While Ambal stands on the left in Ardhanareeshvara Roopam, Maha Vishnu stands on left in Shankara Narayana Roopam. From this, it is evident that Ambal and Maha Vishnu are identical and same. The same philosophy is reflected in Puranas; that Ambal is the sister of Narayana and is thus addressed as “Narayana Sahodari”.

In both Ardhanareeshvara Roopam and Shankara Narayana Roopam, Shiva, the Para Brahmam, stands on the right. In electricity, if we take the right side as positive, left becomes negative. With positive energy being the nucleus, the left force circles the nucleus at great speed. Similarly, action-less, attribute- less Para Brahmam is nucleus; the all-powerful virtuous attribute. Shakti revolves around Para Brahmam, the source of entire creations in this Universe. Here, right is the positive action-less

Para Brahmam and left is the dynamic negative Para Shakti. When seen in the form of a Deity, instead of nucleus and revolving force, it takes two parts as right side and left side. In both Roopams, on the right is action-less Brahmam. In Ardhanareeshvara Roopam, left is the dynamic Ambal in female form, which in Shankaranarayana Roopam, which is the male form of Maha Vishnu.

Tirumangai Azhwar, in praise of Perumal, says, “Pirai thangu sadiyanai valaththe vaiththu”. This means that Perumal (Vishnu) has kept Ishvara holding the crescent on his right. This, in other words, means, Perumal is on the left of Ishvara. Action-less, wisdom-filled Brahmam is Parameshvar; Creator of Maya (who is the reason for creation). The Liberator from Maya is Parameshvara’s Shakti or Ambal, who is simultaneously Narayana too. When it comes to Puranas, Ambal is narrated as wife of Ishvara and sister of Maha Vishnu. Lalita Sahasranamam addresses Ambal as Shiva Shakti Aikya Swaroopini, which means “Oneness of Shiva and Shakti”. The Sahasranamam also addresses Her as Padmanabha Sahodhari (One of Maha Vishnu’s names) Shyama Shastri, one of the legends of Carnatic music, calls Her “Shyama Krishna Sahodhari”.

Ambal was born as Vishnu Maya to Yashodha when Krishna was also born. During Rama Navami, She was born as Jnyanambika, which is celebrated as Vasanta Navaratri Festival. When She was born right at the time Vishnu (Sir Krishna and Sri Rama) was also born, then, Vishnu and Ambal are only siblings (twins) isn’t it? .....

This article is a snippet from the Book Thus Spake the Divine, is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture and Tradition.