(Continued from the previous issue)
[Following is a transcription from the recording of the talk by Swami Tattvavidananda who reviewed the book “Divine Play of Amma Initiation as Revelation” by Prof. M. Sivaramkrishna during the function organized in Hyderabad on 22/06/08, to release the book. It may be noted that a major portion of the text of the speech relevant to the context is presented here T.S.Sastry]
In fact, I had an occasion to work in the area of translation from Sanskrit to English, Hindi to Telugu and so on and also have seen quite a few translations. So, in a way, I could judge the nature of this translation based on my earlier experience and my assessment is that it comes out as a wonderful translation with a very faithfully drafted essence and spirit of the original discourse. This was Amma’s own terminology. So it is very nice to see that we have a very beautiful English translation. I am sure that this book will occupy an important place in the Advaita Vedanta literature of the world, internationally and I am sure about it.
It will soon capture the imagination of the students of Vedanta all over the world. I have noted a few places where the translation comes out very beautifully. You see, here is a proposition: here is a devotee; he strives hard and gains the knowledge of the self, the same as realization of God. Realization of self and realization of God are one and the same. Now, the question is, did he get the self realization by the dint of his hard striving or did he get this by the Grace of the Lord or by both. It is considered in the spiritual literature by now and Sri Ramakrishna Paramahamsa clearly says that the knowledge of the self or the realization of God happens to a striving devotee entirely by the grace of the Lord. And the same thing was expressed by the Mother briefly, very briefly, in her very characteristic style, which was very beautifully translated by Prof. Sivaramkrishna.
I would like to mention that I was a student of Arts College of Osmania University, where I dabbled in different subjects. At that time, he was in the English Faculty and as I was in a different Faculty I had no opportunity of meeting him. But I am glad that I am the one invited here to release his book on this day.
You see, in Vedanta, there are two important theses: the first one is called Srishti Drishti’ vada. It is the thesis which says that there is this creation, the creation of the Lord and we see it; we experience it. And then there is the opposite; which is called ‘Drishti Srishti’ vada, namely, the creation is there because we see it. For example, if you go to a movie theater and you see the hero, heroine, villain etc., and various characters on the screen. Now, you should consider the question; do you see them because they are there or they are there because you see them; you have to consider this question. If you say they are there, then I see them called ‘Srishti Drishti’ vada. But, if you understand better you should conclude this way, namely, you see them, therefore they are there; this is called ‘Drishti Srishti’ vada. I don’t have enough time to explain the nuances of both the vaadas. Great philosophers like Ramana Maharshi, Nisargadatta Maharaj, Shankara Bhagawatpaada, Goudapaada etc., all these great philosophers of yesteryears, ancient as well as modern, they all subscribe to the ‘Drishti Srishti’ vada, namely, there is good weather because we see good weather; it is not complete absolute outside there is bad weather not because the weather is bad, but because we see this as bad. This is called ‘Drishti Srishti ‘vada’. And all the great philosophers uniformly subscribe to this thesis. I am glad to see and say that Amma belongs to that school and so, she says “I am creation”. See, you do not get much inkling in such statements, Zen-like sayings. You only get very laconic, brief statements. I am glad to see that Prof. Sivaramkrishna brought out the vision of Amma very clearly as the ‘Drishti Srishti’ vada.
This is a nice translation without making much ado about it, but nicely, perfectly, clearly translated the original Telugu into English and he highlighted the old trend. Such things bring glory to this book. So, like this I can go on quoting a few more things. As I said, in Amma’s vision like the vision of Ramana Maharshi etc., and other Zen masters, the speech here occupies a very preliminary and unimportant role. What you visualize, your vision and the thoughts arising out of that vision, a few words that originate from that vision and the actions that are influenced by that vision, they are important. So, the thing is like this: how much scholarship one has is less important or even unimportant. The only important thing is what kind of a vision one has. This is the message of Amma. Amma subscribes to the vision, Her vision. It is expressed through occasional teachings or statements and actions. This vision comes out very powerful and very strong under the influence of such a vision, expressed through brief statements is much more powerful than a library of books. So, a few statements of Mother Amma are equivalent to a huge library of Vedantic Treatises.
So, I am sure that this book helps not only the devotees of Amma, but also the students of Vedanta in general to appreciate the glory of Hindu philosophy to thereby be benefited. So, I thank you one and all for your kind attention!!