Deivathin Kural - 72

Om Namah Sivaya.
Deivathin Kural # 72 of 22 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Vazhkkait Tharam', ie., 'Standard of Living', in pages 360 to 362, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. The Government makes a lot of plans for improving the Standard of Living of the citizens. Scarcity, poverty and privation, is also increasing every day. No body has the feeling that they are satisfied and contented. There is a Tamil proverb which says, 'Podum enra maname pon seyyum marundu', meaning that, sense of contentedness is a golden panacea. This word, 'enough', seems to have disappeared from people's dictionary, except when having to hear advices from elders! This is absolute poverty, not being able to feel contented and not being able to listen to good advice!
4. For a man having two cups of coffee a day, to be able to have four cups of coffee, is not raising the standard of life! Same way, a man having four shirts, to have twenty, is not an improvement in the standard of living. To keep increasing the list of needs and necessities, is not an improvement. However much you may earn, since your own demands are on the increase, the net result will be one of dissatisfaction, discontent, poverty and penury!
5. The Government should plan only for those necessities as required to protect a Man's decency and life. 'Roti, Kapda aur Makan' says a political catch phrase, meaning food, clothing and hearth, as three essentials. To ensure the availability of these three for all citizens is the job of the government. For this to happen, even the richest should live at par with the poorest. Bring parity at the minimum level. If the poorest lives in a hut, let us all do so. If he has gruel, let us all have gruel. It is richness to reduce the wants. Just because you have money, does not mean that, you carry on feeding your wants. More the luxuries, more the comparisons and feeling of jealousy and hate and discontent.
6. Just because one can afford, the more facilities and luxuries one falls for, we subject ourselves to the sin of, going against the Dharma of 'aparigraham'. Aparigraham can be translated as conservation, or not surrendering to the sins of, 'consumption, over-exploitation and denying others their due'. Once we give in to this consumerism, we can never get God's grace. If human life has to be optimally utilized, we should not want an iota more than the minimum requirements, for living. That is 'aparigraham'. When You have more, it is for sharing, helping, aiding and donating. That will give us Gnana, Nirvana, Release. Release is to become free of wants.
7. Without knowing this, the rich go on accumulating, more and more of everything, pants, shirts, appliances, shares in the market, bank deposits, lockers, jewels, landed properties and so on. Looking at them, 'not-so-well-to-do' under go torture. Loans from friends, banks, and loan-sharks is the answer. Then when you are under debt-trap, look for illegal methods of earning. You end up selling your whole and soul to the Devil! Fifty to hundred years back, no one drank coffee. Everybody lived in a hut only. Ladies wore palm leaf rolled and inserted in the ear hole. For food they had a cereal porridge with some vegetables. People lived in almost similar dwellings. No one wore silks. If you decide not to have coffee and not to wear silks, from the money so saved, five families could live with equal felicity.
8. The moment you decide that something is important or necessary, till that want is fulfilled, endless effort goes into it. This is an irritant for satisfaction and peace. Till recently Radio and Telephone were luxuries. Now they have become necessities. The more your wants, the peace of mind is affected inversely proportionally. Well being, happiness, peace and contentedness are all affected. More the outer accumulation, greater the internal paucity and poverty. Standard of Living is translated in Tamil as, 'vazhkkai tharam'. To live with devotion to God is really the high standard of living. So it is not standard of living that is important, but the Quality of Life, that is important. 'Simple Living and High Thinking', is not to be looked down at askance. To keep on increasing ones economic needs is not to be thought as the standard. All battles are said to be won or lost in the mind. In this case under discussion, that idiom is very important. Make up your mind to improve the quality of your life, for which the battle has to be fought in your mind.
9. The Government may never listen to me. But I have to say what I feel sincerely about. If we really want to improve our lives, instead of spending more on the, 'Standard of Living', we should be trying to bring down the so called 'Standard of Life', and improve the, 'Quality of our lives'.
Sambhomahadeva.

Deivathin Kural Series - 71

Om Namah Sivaya.
Deivathin Kural # 71 of 21 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Kalvi Murai-in Kolaru', ie., 'Problems in Education', in pages 357 to 359, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. The most important usefulness of Education is to inculcate humility in Man. In olden times, students were called, 'Vineyan', that is a person with the quality of humbleness. Education without humility is not education at all. The first lesson to be learnt is self control. A proud person can never learn anything. In practical life it is seen that uneducated tribals do not seem to have many bad habits. (The word many should be read as 'any'.) There are no magistrate courts and high courts in the tribal areas, because there are no crimes. Where there are plenty of Schools, Colleges and Universities, the crime rate is on the increase. With more education, there seems to be more expertise in duplicity, fraud and scams.
4. The main purpose of Education is to get to know God, while sustaining oneself in life. But now-a-days, mostly, educated people lack devotion. Is this not very peculiar? Educated people should be a repository of good habits and humility. Compared to the past, now there is more education, and more educational institutions. To get admission in schools is a huge problem. One of the first concerns on attaining parenthood, is to start worrying about the child's education. Schools run shift systems, to cater for the increased student population. Still the fruit of education, 'Vinayam', is more noticeable by it's absence.
5. The women of this nation have the intrinsic quality of 'Adakkam'. Adakkam is a one word for a combination of virtue, non-obtrusiveness, decency and delicacy. As a result of education, they should be more so. But 'No'. Even this essential quality of Indian womanhood, has been done away with, by this so called education. Education which should be additive, has become sub-tractive, of good qualities! Why? What is the reason for this state of affairs? Let us analyse this.
6. How should the education be? How to study? How should the students behave? How should the teachers behave? These questions are answered in Sastras quite elaborately. One of the initial directions is, 'Ilamayil kal', ie., 'learning be done in young age'. That is 'Brhma charya ashrama', or student days. This is the period when the child is grown up to be, capable of living away from his parents and has started asking questions about life, but before marriageable age. He goes to a Guru and lives with him. The student, called 'sishya', goes and begs for alms, from a number of households, and brings it home to the Guru. In begging, his pride dwindles and the quality of humbleness accrues. He looks upto his teacher and his wife, with respect and love. In the Brmachari's mind there is an acceptance that Guru 'knows' what he teaches. Since the students were living with him, the Guru lived a life of absolute purity, earning the Student's respect and admiration.
7. Now-a-days, this 'Guru Bakthi', is totally lacking. Now the relationship between Teacher and Student, if at all it can be called a relationship,is more of completing the minimal formalities. It goes down to the level of the student, with a knife in his hands, asking the teacher, 'Baby! Are You going to hand over the question paper quietly, or are you getting swiped?' Books are OK. Syllabus is alright. Proper medicine can become poison, if you do not restrict yourself to the proper diet. Similarly, with the modern education system, Guru Bakthi is woefully absent.
8. Noble sentiments and practices are going by default. 'We should spin cotton threads in a charka. We should wear 'Khadar' cloth . We should eat 'hand-beaten' rice', are all good to hear. Not for doing really. Even now we see some people claiming, 'I wear only Khadar cloths. I eat only hand-beaten rice'. These are only status symbols for some! Similarly, I have no hope of bringing back 'Guru Kula system of education'. It will be very good if we can! But I am saying all this, so that, it is not totally forgotten, that there was such a system in this country. Like a museum piece, there should be atleast some places, where such a system must continue. At least the 'root origin', should be protected. The Love and Respect that evolves towards the Teacher, in the Guru Kula system, is the medicine, for the ills in education to-day.
Sambhomahadeva.

Deivathin Kural Series - 70

Om Namah Sivaya.
Deivathin Kural # 70 of 20 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Unmaik Kalvi', ie., 'True Education', in pages 354 to 356, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. It has been practically experienced that, greater the peace of mind, greater the level of happiness. That is also the highest goal of human endevour. When peace of mind dissipates, unhappiness results. When people try to do away with their own unhappiness, they create the same in others. Thus when everybody make efforts to reduce their own unhappiness, they end up in causing sadness in others. This becomes multi dimentional, with the increase in the number of people involved. This results in confusion and chaos in the society. To re-establish peace and quiet, this necessitates governmental involvement. They take action by the Acts of Law, using the police force. But the real solution to the problem can only accrue, when people are able to divert their minds away from sensations and have a semblance of control over their minds. The mass can be guarded from being exposed to a feeling of imagined deprivation and sadness, thus. They in turn will be prevented from causing unhappiness to others. This can only be achieved by good education, which causes inner equanimity in Man at the micro level and outer peacefulness in Society at the macro level. Such peace has been intrinsically prevalent in India, for eons of time.
4. The Education in Bharath, that is India, has always been aimed towards making, 'peace of mind' available to the masses. There is nothing wrong in expanding scientific knowledge in ever advanced areas. But the benefits out of such knowledge, to the society should be available only in its disciplined utilisation. Only then the individual and the Nation can attain a high level of peace and prosperity. If you run after instant gratification of the senses, however advanced the education and scientific knowledge; it can only increase bad thoughts and unclean desires. This will lead to problems galore.
5. True Education is one that helps towards 'atma gnana' ie., self knowledge. At the outer worldly level, self-knowledge increases Man's efficiency in all his actions. At the inner level, it raises Man from 'inane ordinary existance' to 'effulgent immortality'. The true and real education gains to Man, that highest utility, not available in anything worldly. All other education gives worldly benefits. Even that education can progressively take Man towards divinity. But generally fruit of education is wrongly construed to be ability or access to get more and more money. I am not saying that money is useless. It has it's purpose. Money can be used to do Dharmam, such as giving alms, looking after poor relatives, caring for guests, one's family and self. Even worldly dharma is contributory for attaining 'Brhma Gnana'. By sincerely doing one's duties, by obeisance to God, by constant endevour, one can realise 'Atma Gnana', says Adi Sankara.
6. Education that gives this supreme knowledge is called, 'Para Vidya'. All other education comes under the name, 'Apara Vidya'. Para Vidya or Brhma Gnana, imparts that knowledge of the purest truth directly, which is completely hidden from us now. It removes the present darkness of not comprehending. That which is not discernible to the five senses now, can be understood, only through Vedas and Smruthis. Knowledge is obtained by the process of, direct observation, detection, investigation, examination, perception, logical deduction and such. Adi Sankara adds Vedas and Personal Experience, or 'Anubhava or Anubuthi', as two additional means of obtaining knowledge. Modern education pays sole attention to Objective Knowledge, gained through the five senses aided by human comprehension. It is useful in many ways. But it ignores the important aspect of Subjective Knowledge beyond human comprehension. Both types of Education are required. Objective knowledge for the worldly life and the Subjective Knowledge for the beyond.
7. In making a mix of these two types of education, we have to be extremely careful. Our inner cleanliness, purity and morality, should be a part and parcel of education. All matters of sensual tittillation, should have no place in the syllabus. If we adopt wholesale western dress, style, attitude,food and speech; we will gradually become alien to our own culture and value systems. We will not only hurt ourselves, but harm the Nation's future. In this country now-a-days, people are moving away from our character, culture, discipline, belief in daily prayers to God, visit to temples, meditation, Yoga and so on. They are not only learning about modern sciences, but adopting the western way of life, to the detriment of one's own. This should be a matter of concern to all National Leaders. It is our foremost duty to enable the children of this country, to know about the avenues for, 'Atma Gnanam' and not become alien to one's own heriditory cultural assetts. Because, otherwise India will be equally a prey to the modern ills of materialism and moral degradation.
Sambhomahadeva.

Deivathin Kural Series - 69

Om Namah Sivaya.
Deivathin Kural # 69 of 19 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Kurrattai Kuraikkum Vazhi', ie., 'Methods of Reducing Crimes', in pages 351 to 353, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. What is a Government for? In a country, people with more power may dominate others with less power. Majority could harass the minority. A crowd could force a single individual to part with his property and occupy it. To prevent such things from happening and ensure law and order, is the job of a government. To ensure this, it has powers of punishment. Many people are deterred from doing wrong things, because of this power of the Government.
4. Government can give a greater punishment to the person, than the hurt or harassment, he caused. If he steals Rs 100/-, the thief could be jailed. Greater punishment could be given, for more serious crimes. The deterrance is caused by the severity and promptness of the punishment. Looking at the human nature, we have to accept this. But simultaneously, Governments should try and develop another related aspect too. It is one thing to react after the event of crime and imparting deterrant punishment, to prevent such happenings. Pro-actively, Governments could give attention to ways and means of preventing the birth of criminal thoughts.
5. First someone commits a crime, followed by Government's reaction to impart deterrant punishment is, 'OK', at the practical level of Governance, and as per the dictates of, 'Artha Sastras', too. But the fact has to be accepted at least at the theoretical level, that 'Rules of Artha Sastras', have to be secondary to the 'Rules of Dharma Sastras'! For this, the Governments should take steps to encourage the creation of National atmosphere of high morality. This will enable coming into being of an environment where, criminal mentality will dissipate. If there are more facilities to spread the message of Dharma, and more such persons knowledgeable in Dharma come into being; the population will have role-models to emulate. Such people will encourage peace and morality, by being personal examples. Conflicts, skirmishes and crimes, will automatically come down.
6. For this the Political, Executive, Bureaucratic and Judiciary arms of the Government, should be manned by people of impeccable moral standards. The common man should get the feeling, that he is governed by people who are not selfishly motivated, but citizen friendly. To borrow a famous clitche, that will be a government, 'of the people, for the people, by the people'. People will accept and abide with the words of such rulers. Creation of such 'crime-free' environment cannot be done by the Government alone. People of high moral fibre, should extend a helping hand too. The Government should enable this.
7. The Government should pay more attention to making the piblic committed to high moral standards, than only increasing, financing and refurbishing the Police force, jails and judiciary. Instead of those who make a business out of giving moral lectures, people who are involved in genuine social service, uncaring for personal benefits, with helping others as the only motive, should be encouraged by recognition and awards. This will motivate others. To live a life of high morality is more powerful than preaching.
8. Increase in the number of courts of justice, means that justice is declining. Instead, the number of Temples and Shrines should be increased. This will ensure greater peace and amity. The Rajahs of yore constructed more temples than courts of justice. They repaired and refurbished the old ones. In those temples, all arts and culture, were divinitised and were presented as an offering to God. People frequented the Temple functions for devotion, entertainment as well as knowledge of Dharma. In the bargain people were more calm, peaceful and contented. Social unrest and conflicts were unheard of.
9. Instead of more Acts of Law, people should be directed towards the right path and there by, reduce the opportunities of contemplating crime. This process is preferable to, reducing crime by deterrant punishment. The peace so created will be more long lasting. By Government recognition and rewarding of persons of high moral values, the value systems in the population will thrive. This indirect but effective method of management of governance is what is meant by the proverb which says, 'Government governs best, is the one that governs least'.
Sambhomahadeva.

Deivathin Kural Series - 68

Om Namah Sivaya.
Deivathin Kural # 68 of 18 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Aramum Anbum Arasangamum', ie., 'Morality, Love and Governance', in pages 348 to 350, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. The King is the cause for Morality - 'Rajah Dharmasya Karanam', says an old saying. Let us see, as to what is the meaning of this. First, what is Dharmam?
4. All of us born as a human being, have hunger and thirst. We all need a place to live in. We have to protect ourselves from cold and the heat of the sun. For these two reasons as well as to be presentable in society, we need to cloth ourselves. We have to arrange for these basic necessities. Other than these essentials, we have to fulfil certain duties towards others. Since we are born in some families, we have to look after the family's requirements. After we select a life partner, we have the duty to look after that partner and the children born of such union. Then there are duties towards the Society and the Nation. These duties could be met with in so many ways. Duties for oneself and one's family, could be in conflict sometimes. This could be at variance, when it comes to duties towards the Society and the Nation, at times. So instead of doing whatever appeals to one's mind temporarily, we have to do these duties, without hurting anyone. Our attitudes and behaviour, should not be corrupted by Desire and Anger. These duties can be fulfilled, without harming others, while simultaneously ennobling oneself. To function like this in the world and work towards personal and public advancement, is called, 'Dharmam'.
5. A society made of many such individuals, has to be kept without mutual clash of interest and made to function without conflicts. That is the job of the Government. Citizen's life has to be safe guarded, organised and smooth; and each individual has to be enabled to grow to his fullest potential. That is why it is said that, that the King or the Government, has the task of ensuring fairness at the collective level too. Hence, 'Rajah Dharmasya Karanam'.
6. Government and individuals, have many duties and work towards fulfilling those duties. Whatever the work, the basic aim should be rooted in Love. When there is any action, there is a doer of the action, and there is also someone whom that action will affect. So while taking any action, you have to consider the effect on the individual. And that consideration should be based in Love. All actions should be born out of Love!
7. In worldly affairs, even wars may become unavoidable. Some people may have to be punished sometimes. But while punishing a criminal and while fighting a battle; we must not give in to vindictiveness and hate; but function with Love. Whatever be the type of work, the mind should be full of Love and nothing else. There is a qualitative difference between this Love that I am talking about and the 'Ahimsa', as taught by, Buddha and Mahatma Gandhi. 'Ahimsa' is only a negative concept not to hurt others! Whereas, Love is a positive decision to help others. When you function with Love; there may be occassions when 'himsa', is unavoidable and may be necessary, like when punishing a culprit. Even with him we should have only Love. We should not only look at the need to protect the society, from him; but also look at the need to protect him from himself and the need to save him from further deterioration. We can take any action as considered necessary for the sake of the society's welfare, in a given situation; by first setting aside, the feelings of, desire, anger, hate and duplicity, from our heart. If Love becomes the guiding principle, all the evil of this world can be annulled. This is not my message, but the essence of the 'Upadesa' from all the great Saints, Rishis and Mahatmas of this Nation.
Sambhomahadeva.

Deivathin Kural Series - 67

Om Namah Sivaya.
Deivathin Kural # 67 of 15 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Edhu Swarajyam?', ie., 'What is Self Rule?', in pages 345 to 347, in Volume 1 of Deivathin Kural. In the next 45 pages of 13 pages, Periyaval tackles matters of social interest. That means also that the messages are going to be averaging less than three pages only. 'Enjoy madi!'. Unless specifically mentioned, he or man includes, she or woman.
3. Now-a-days, everybody is talking about, 'Swadeshi and Swarajyam', (Swadeshi means, anything of one's own country and Swarajyam means, Self Rule). But in style, dress and attitude, everyone is trying to copy the, 'White Man'. Till such behaviour persists, we are only 'paradesi' and our country is a slave colony only. (Paradesi, literally means 'foreighner'. But it is a word used disparagingly. The person is pitied as something less than normal.) If you have to get real self-rule, we have to study as to how was our country's peoples' culture and tradition and adopt them once again. Our old habits, trditions, behaviour patterns and Dharmas, have to be retained. It is wrong to copy the behaviour of the rest of the world. Once we have subjugated ourselves to their habits and way-of-life, how does matter whether we have home-rule or foreign-rule?
4. If it is a true Swarajya, if our legislatures and parliament were independent, we should be deliberating as to how our country's Dharma Rajyam, was and dwell deep into ways and means of reestablishing the same. We have a culture and civilization of our own! You may be tempted to say, "Why should we waste our time in trying to retain the old? Let the bygones be bygones! Why should we bother about such things?" My answer is that, I am not saying this, just because it is 'our past', as I would if I was simply too attached with 'me' and 'mine'. Many old cultures and civilizations have been washed away by 'time and tide'. But our culture has 'stood the test of time', for many thousands of years like a 'weather beaten rock'. There is something of value in it. We should live by it. We should live as 'ourselves'. Instead of blindly copying others, all our strength and energy should be directed towards, recreating the original true Indianness in us, for others to emulate.
5. Our people, in the westerner's garb, enact the laws and we are slaves to them! Where is the essence of freedom in this? If we give votes to people, who do not live by our culture and 'sampradaya', are we not slaves still? Our culture is one in which, even worldly affairs were deeply rooted in, 'the individual - humaneness and God - consciousness nexus'. We should first recognise that our own freedom is in identifing this. Then we should be working towards making, 'highest individual morality as the basic qualification', in private and public life. We should position people in power only those who preach what they practice. Instead of accepting corruption as a way of life, we should accept that it is possible to live by Dharma. Dharmam should be accepted as workable, in the individual, in education, in trade & commerce, in government and in all walks of life. It should be demonstrated as workable and feasible. Automatically we will influence the world to sit up and take notice. For doing so we should know our Dharma Sastras. For this there are many guide books. I am able to talk about this, because of the existance of such reference books. Otherwise all this could have been forgotten and lost track of. All the people have to think and opt for the freedom of uncorruptability instead of feeling that 'corruption is unavoidable'. If you feel that corruption is unavoidable, where is the freedom of choice? Why not send only known honest and sincere persons of impeccable character, to Legislatures? I pray to God Parameswara, to make Dharma a functional proposition in India, to become a direction-finder for the whole world!
Sambhomahadeva.

Deivathin Kural Series - 66

Om Namah Sivaya.
Deivathin Kural # 66 of 14 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Anbu', ie., 'Love', in pages 340 to 342, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. The Love seen in this world can be devided in to three types. First, we get Love towards Mahatmas, Gyanis, Saints and such, because they may be able to bless us. Second, we develop Love towards friends and relatives, because of the fact that we feel somehow closer to them. Third, we Love some to be able to get some personal benefit, from them, such as the love towards our Boss, who pays our salaries or a wealthy man, who may be useful to us.
4. All these three types of Love are not permanent. If the boss dismisses you, your love for him will also disappear immediately. The love for friends and relatives too, will vanish, when they vanish. Think of your old friends who are no more, or with whom you have lost contact. First time when we are seperated, we may feel the seperation intensely. With time that is also forgotten. 'Out of sight is out of mind.' If it was true love, this cannot be so, is it not so? Even the love towards Mahatmas, is not true. The moment that great person, is heard to be not so great; your love reduces instantly.
5. The reason for this is that, all these three varieties of love, have come into being for some personal gain. Even with a great Mahatma, we may have initially appreciated their noble or humane qualities. With that, there is an inner expectation, that He or She may be able to raise us to their level.
6. But the real Love is one without any ulterior motive. True Love is unconditional. If we can Love someone, without personally interacting with them, without any expectation of personal benefit; that is true Love. Has someone got that sort of Love. God is the only one with that sort of Love. God's love for us is unconditional. If He were one to look for returns, we will not get even a squire meal. Despite all our mistakes and errors of omission and commission; if we are able to survive in this world; it is only due to His ineffable Love and Grace. All the Love we come across in this world; are only mutations of that Love of God.
7. We should also practice that unconditional Love of Parameswara. Why should we hate someone for the reasons of his errors? Do we hate ourselves when we do mistakes? We cannot have different yard sticks. It is nothing great to Love and respect, Mahatmas or Swamijis. Can you have the same love towards the scoundrels and scalawags? Actually they deserve our love more. They do mistakes like us only. May be that we have reformed ourselves slightly. We should wish to help them to reform. Those who have the power by the grace of God, should think of using it to help others and save them from going astray.
8. To start with try and develop Love towards someone, for no rhyme or logic; but love for the sake of love. That itself will transmute us into an embodiment of Love. Then we will be a source of Love for others. We are required to have this sort of Love towards our Guru or Preceptor. The Love towards one's Guru or Teacher, is required to be unconditional, without looking for any returns. Slowly that Love should be directed towards the whole World, as our Guru. Unconditional Love should be directed towards all living beings equally. Fill the world with Love. That is Anandam. That is totality. That is Shanthi.
Sambhomahadeva

Deivathin Kural Series - 65

Om Namah Sivaya.
Deivathin Kural # 65 of 13 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Anbum Thunbamum', ie., 'The Agony and Extasy of Love', in pages 337 to 339, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. The purpose of taking birth as a human being is to Love. The bliss of Love cannot be matched by any other kind of happiness. There is some satisfaction in earning money, in collecting materials, in getting name and fame, in dressing, pruning and decorating oneself. But these things do not give a wholesome feeling of satisfaction, but a transient sense of elation. When you love some thing or some one, the holistic happiness that evolves, is unmatched by any other means. When you love, you do not care as to how much is the expenditure. You do not bother about whatever the physical strain. The satisfaction derived out of love, seems to compensate for whatever the pain, in the undertaking. Life without Love is a waste.
4. I said, that we are not aware of the pain, when we love. But the very thing we love, gives us the greatest sorrow one day! We love someone. Finally that person goes away leaving us forever. Or we ourselves go away. Then, either way, we suffer intensely. All the happiness and extasy out of our love for that person, turns into agony and pain. We get vexed with the feeling that, the end result of Love, is only pain and sorrow. The greater the intensity of our love originally, greater the intensity of agony. Some times we even wonder, if it is futile to have loved and lost. May be, it is better not to have loved others at all. May be, it is better to have been a selfish pragmatist. May be, life as a piece of wood is better! At the least we could have avoided this pain of seperation.
5. But, the selfish realist cynic, has only added to his 'Sanchita', or bag of sins. Having been born as a human, it is futile to lead a life of a 'jadam', like a piece of stone or wood, without happiness and satisfaction.
6. So there is a quandary. If you love, it ends in sorrow. If you do not love, life is a meaningless, tasteless, waste. So, what should we do? The only way is to develop the permanent, everlasting, infinite, love. If we can develop love for something which will never leave us, then we have solved the problem. If there is something like that, and we can develop love towards that, then only happiness without seperation can be the result. That is, the permanent, non-changing, entity of God, or Paramatma, or the supreme reality, not bounden by Time and Space. Because, there is no time that He is not; and no place where He is not; our Love for Him will not end in sorrow, now or ever; here or anywhere; while we are living or while dropping this body. Thus we will know permanent, total Love.
7. If we have to love God, should we not love others? After all, all the others are only temporary. When our Love for God, develops and matures, it will lead us to the understanding that, all are his various forms only. Then the love for people will be revealed to be the Love of God only, because, we will see eveyone as embodiment of God. The whole world should be seen as God and loved. Thus we can completely annul the chances for pain and sadness.
8. Even if we cannot see everyone as God and love them; we can look at elders, leaders, teachers, gurus, saints, rishis; obviously good and excellent human beings; whom we can think of as an embodiment of God; and surrender ourselves. God will bless us through them. Even if that person dies, we will not be subjected to extreme sorrow, as we will know that, He or She has only dropped the mortal coil and returned to divinity. Our Love will remain as it is. Having started our Love towards Sadhus and Saints, it should be slowly expanded to include all living beings. That is the purpose of this bodily existance.
Sambhomahadeva.

Deivathin Kural Series - 64

Om Namah Sivaya.
Deivathin Kural # 64 of 12 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Kobam Kollath Thaguthi Edhu?', ie., 'What Right Do We Have To Get Angery?', in pages 334 to 336, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. There are many occassions when we get angry, especially in two ways. When somebody does something wrong, we get angry with him. Or when someone else curses or criticises us. A Careful analysis will reveal that we have no business to get annoyed with anyone, on both these two occassions, mentioned above.
4. When someone does something wrong, and we get annoyed; does it mean that we are faultless? When we call someone a sinner, we should ask ourselves, as to whether, we have committed the same sin or not. If not in action, we might have done the same thing, by our mind. We are sinning all the time. There may be somebody who are committing more mistakes or sins, knowingly or unknowingly. We might have evolved to some extent. May be because of that, we may not be committing those errors. May be his mind is not matured enough to avoid those errors. Let us think about, how we had to persevere to correct ourselves. For him it may be equally difficult, to retrace his steps. We may not much cherish his company. All Sastras, very clearly delineate that, we should seek the company of, people who would enable us to progress further on the path of self-realization. But we do not have to look down on, or hate, people who are not fortunate enough. There is no logic in getting annoyed either. The only thing we can do is to pray for him, that he may be enabled to return to the right path. If by God's grace, if any one of us have the power to influence, it should be used to salvage such sinners.
5. Our anger will not change the other. It will result only in his getting angry with us. This will lead to escalation of mutual hate. Instead of making people realize their mistakes on their own, to ensure discipline out of fear of anger, is nothing to be proud of. Neither such discipline will last long. To cause changes in others through Love, is best. Such a change will be permanent.
6. For anyone to commit a sin, his mind and environment, both are the immediate causes. May be we were fortunate enough not to be exposed to temptation, or never given opportunities to go astray. So our prayer should be, "My dear Mother! I could have been that sinner. You saved me from falling prey to such temptations, by never giving me chances to deviate from the right path. Give him the same blessings, Mother!"
7. Secondly, we need not get angry when someone hates us. We know, how detestable we are. May be that, the other person is criticizing us for a fault not committed by us. That is alright. We know heart to heart, our errors of commission and omission, were even worse. Every day, we should be crying to Mother to save us from ourselves! What business have we to find fault with others? "If we are faultless, sinless and beyond blame, can we then criticise others? Can we then get angry with others?" Actually, when we become so faultless, we will become an embodiment of pure Love. When that happens, our attitude towards others will be, unconditional, universal love. There will be no place for anger, in such a mind. Then You will know that every thing is only God's play. In such game playing, whom to praise and whom to punish? Looking at it from whatever angle, there is no scope for anger whatsoever.
8. Sri Krishna Paramatma, says that Desire and Anger, are two mighty powers, capable of sumerging the human beings to the lowest depths. By our anger, we harm ourselves. Mostly the other party, whosoever they may be, ignore your anger. So, by being angry, the only effect is that, we hurt our mind and body. And that is not being natural. Our natural being is one of happiness. Nay, not one of happiness; but happiness itself. To be happy and kind is the natural Dharmam of being human. Love is our real nature. That is Anandam to us and others. The Tamil word for Love-unconditional, Love without passion, Love unbounded by Time and Space, is 'Anbu'. That is divinity. That is Sivam. We should all endevour to settle in our natural state of, 'Anbe Sivam'.
Sambhomahadeva.

Deivathin Kural Series - 63

Om Namah Sivaya.
Deivathin Kural # 63 of 11 Sept 2006.

1. These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Kobam ', ie., 'Anger', in pages 331 to 333, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. Traditionally, Anger and Passion are referred to jointly. Passion is desire. Anger includes annoyance, hate, dislike and disapproval. Baghwan Sri Krishna says in Gita, that these two are mainly the reason for the sins of human beings. When we desire something, we try to attain it. If it cannot be attained by fair means, we try to gain it by 'hook or crook'. Thus desire becomes passion, uncaring for morality. This pushes us into sin. Similarly another enemy is anger. If the thing desired is difficult to obtain, we get annoyed with the hurdles, in our path. Thus unfulfilled desire becomes anger.
4. We throw a rubber ball. It comes back to us. The ball thrown is, 'Kamam', or desire. When it bounces back, it becomes, 'Krodam', or anger. Like a boomerang it comes back, with renewed vigour. Exactly similarly, though we may think that we are attacking someone else; it attacks the attacker the most. When we are annoyed, fuming with anger, our own blood pressure shoots up. Anger agitates the mind and body. Actually if somebody can take our photograph, when we are angered; we will be ashamed to see how horrible we present ourselves. When we are angry, we end up saying things, that we ourselves will regret later. In rage, we lose control over our body, mind and senses. Then some people make it a habit to cultivate this aberration of behaviour, like a smoldering volcano, for whatever reasons or absence of reason.
5. Normally if you feed people and animals when they are hungry, temporarily the hunger is satisfied, till the next time for feed. But fire burns more with every addition of input. Greater the feed, greater the fire, greater it's reach. It even burns things not meant to be touched. The things not burnt, become charred black. Thus fire is known 'Krishnavartama', the blackener. Desire is like that. The more you feed, greater its intensity. It blackens the mind and heart of the person affected. You can neither satisfy by feeding, as desire will grow more and more: nor by denying, as desire denied becomes passion. When one desire is fulfilled, there is a temporary sense of achievement and happiness. Soon it gives way to desire of more of the same; or something else. In no time the happiness and satisfaction are replaced by, the opposite feelings. Peace of mind is gone, leading to anger and frustration.
6. The unfulfilled desire takes the two forms, of sadness and anger. If the person presumably the cause of our frustration, is lower ranking in the social order or age, we show anger. If they are senior or superior, then it becomes cause for sadness and despondency. The negative power of anger is much more than that of desire. This is very nicely depicted by 'Naishadam', which describes the life of Nala Maharajha. The King of 'Kali', comes forth. His two ministers are, 'Kaman' and 'Krodan', (ie., Desire and Anger). The announcer is singing their praise. What does he say about, Krodan? " There is no place where Kaman cannot enter. But there is one fort, where even He is not permitted. There, this Krodan is dwelling! Do you know as to which fort it is? It is the heart of Durvaasa Rishi." Thus he sings the praise of Anger. Durvaasa Rishi was famous as a person who had never succumbed to desires; but whose Anger was well known for being monumental and colossal.
7. We have to guard against this horrendous Anger. A little introspection will reveal that, we have no right to get annoyed with anybody, because, we are not so faultless either. Heart to heart, we know that we have possibly done worse blunders ourselves, in our life; or even if we have not done so, in a similer situation, we may have done no better. Anger is the greatest enemy. We must give no quarters for him, to come anywhere near.
Sambhomahadeva.

Deivathin Kural Series - 62

Om Namah Sivaya.
Deivathin Kural # 62 of 08 Sept 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Kurramum Gunamum ', ie., 'Errors and Character', in pages 328 to 330, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. If You have to live as per the dictates of Dharma, You have to lead a disciplined life. It is very important to tell the people the rules and regulations. But obeying is to be done voluntarily. The best discipline is self imposed. There is no pleasure or pride in enforcing discipline. Enforced discipline cannot become tradition. All the traditional dharmas are such, that people have adopted them willingly and are not written down like the acts of law. There is a saying on this. "Sahasram vada; ekam ma likha." Tell by word of mouth, thousands of things, but do not commit to writing even one word. But now-a-days, there are many written do's and dont's, everywhere. Even here in the Matam, instructions such as, 'silence', 'remove your shirts', and so on, are witten and displayed in a number of places. "This may not be done please."
4. When I talk to you like this, find faults with you and give you many do's and dont's; I am breaking some of the rules of dharma, myself. When I said, 'this may not be done please', I have given an order. It is a mistake. I should have said, 'It is not correct to give orders. Is it not so? Please think yourself, and apply the necessary corrections.' That would have been better.
5. 'Whatever mistake may be there in a person, do not elaborate and dwell on it. But even if he has some good qualities, celebrate it.' This is the advice by elders. I am myself publicizing your mistakes, errors, and failures. We should not be dwelling on others failures, but publicize the good qualities. Look at Lord Siva! Even a crescent of the moon, he wears on his head, giving much importance to its capacity to spread some mild cool light, for all the world to see! When it comes to the potent power of 'Alahala' poison, he hides it in his throat. 'This is the way to punish!', says a poet by the name of, 'Dhandi'.
6. But to find faults and talk and write about that, is much on the increase, now-a-days. More learned you are, more the faults you notice. They claim that, 'to find faults is the job of knowledgeable person', or that, 'fault finding' is the characteristic of an expert. The Sanskrit proverb, 'Vidvan doshagnah', means that an expert will be aware of mistakes, so as to be able to correct the fault. Not someone who will make a big show of his 'fault-finding capabilities.' A good automobile mechanic will be able to identify the fault, just by hearing the sound of the engine. After identifing the fault, you may gently point out, to the person concerned. But you cannot go about endlessly repeating and publicising the same. If we have to point it out to someone, we have to be above such weaknesses ourselves. If we are full of noticeable faults ourselves, then any advice tendered by us will only be a waste. Or it may have the exact opposite effect of letting the offender become more reckless and shameless. We should resort to giving advice, only when we are qualified to do so; and our words will be listened to.
7. When You praise some good aspect of some one's good qualities; he may be motivated to behave even better. Even praise has its negative side-effect. Your praise of a person may be construed as flattery or make the person too proud. So if criticism is to be avoided unless essential; praise is to be sparingly used, as it is double edged. That is why, it is said that, "Only Your Guru and God could be praised directly. Relatives and friends, should be praised, not on their face; but others should be told about it. Workers should be praised after they have completed the job, ( as you may give a pat on the shoulders of a horse, after getting down from a ride). A son should never be praised."
"Pratyakshe guravah sthuthyah
Prokshe mitra bandavah.
Karyante dasa bruthyatcha
Na swaputrah kadachana."
8. Now, this sloka seems to explain away, the charge sheet that I have been reading about your behaviour. I am not supposed to praise my own children. I am supposed to, 'rub it in', when you make mistakes. So it means that I have only done my duty, in pointing your mistakes!
Sambhomahadeva.

Deivathin Kural Series - 61

Om Namah Sivaya.
Deivathin Kural # 61 of 07 Sept 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Chitta Suddhikku Chila Chinna Vishayangal ', ie., 'Some Small Things for the Sake of Cleanliness of Mind', in pages 324 to 327, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. There are many small things that could be useful for cleansing the mind. On the analogy of, 'a stitch in time saves nine', these small things, obviate the need for elaborate arrangements. For generations, these small dharmas have been adopted, on the logic of 'what is good for my Grand Father and my Father, is good for me too.' You only have to take note of, how happy and satisfied, their life was. These small do's and don'ts can give you the same satisfaction and bliss; despite the so called, 'changed circumstances'! Not only in big philosophical matters, they have shown us the way to behave, within the family and in a society. For example, relationship and friendship were carefully nurtured and protected. When it came to a marriage or demise; the whole family or community pooled in their resources of funds and materials and got the job done, to everybody's satisfaction. How cultured and noble this was!
4. There was no scope for staging a demonstration of power and prestige, as it happens now-a-days. To help a not-so-well-to-do was the, 'done thing', those days. Those who attended the function, contributed what they could, and there by reduced the load of the affected person. When many people contribute, each does not have to bear a heavy burden. 'Small drops make the oceon!' But the person recieving will get substantial help. Similarly if a poor man was to get his daughter married, the whole village came forward. Earlier on, the difference between the rich and poor was not so vast. In actual fact the rich man spent most of his money for his poor relatives and friends. That is part one's Dharma. 'To assist equals was Dhanam and to assist the poor was Dharmam'. To help a person in need was more beneficial for the giver than the reciever; because the one recieving felt beholden, while the giver had the greater benefit of cleansing his mind and heart. (KTSV adds. In the 60's and 70's, in Eastern India, it was noticed, that when young people decided to get married; the entire village 'pitched in'. They cleared some portion of the forest and got it ready for 'Jhoom' cultivation, during the next rainy season. They made a new house of logs and bamboos, and presented it to the newly weds. This custom was common in all the seven states around Assam!)
5. But now everything has changed. The rich do not have the the same attitude towards relatives. To help and assist the poor relatives, is not a priority activity any more. What was done those days was real, 'Anna Dhanam.' Now people host feasts for equals or equally rich people to show what they can do. 'One-up-man-ship, is the name of the game. In the bargain, a lot of money and materials are wasted. It is a National waste. It is big business, running into multiples of crores of rupees. No Dharmam involved. No chance for cleansing of hearts and minds! It is done with some ulterior motives. The Guest does not much value the fact of being invited. But not being invited is taken as an insult. The host has some axes to grind, by inviting the Guest. So both of them are mutually, befooling each other. But when You help a poor to tide over his crisis situation, there is mutual love and gratitude.
6. 'Only the rich can help others with money. What can the poor do to, earn some 'punniyam?' You should not think on such lines. We can always extend physical labour. This is the best. Nobody need know. You can go to some foot track and remove pieces of stones or glasses, on the quiet. The right hand should not know what the left hand has given to some needy person. That was the confidentiality maintained. We all feel that we should have God's blessings. It is not enough to simply do wishful thinking. When your mind and heart are cleansed by doing good to others, and you mature in to a person full of love for all living things, you will be able to see God in all of them and in your mind too. The reflection in a disturbed surface of water will also be unclear. Our minds are disturbed by our narrow perspective. Devotion to God and Serving others will bring the clarity, to enble us to see the devine beauty and earn God's blessings.
Sambhomahadeva.

Deivathin Kural Series - 60

Om Namah Sivaya.
Deivathin Kural # 60 of 06 Sept 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Ella Uyirgalin Thrupthikkaga', ie., 'For the Satisfaction of All Living Beings', in pages 319 to 323, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. Yagas addressed towards Gods, Tharpanam and Srardham addressed towards departed ancestors, should all be done without let. Individual _expression of devotion, in the form of daily Pooja; looking after Guests whenever they arrive; 'Vaisvadevam' a Yaga done for the benefit all living beings; were the things done quite regularly by our ancestors. Whether You do these things or not, at least get to know about the fact that, this Nation's ancient history was full of such activities. You have known many things. You read much about other countries and their past. When it comes to our own country's history, you only know what 'you have been permitted to know'. You should at least know the names of Yagas, that have been prevalent in this country, for thousands of years. You should know the names, why and how they were conducted, if only for the sake of information. 'Vaisvadevam' was one of them. I will tell you about it.
4. We have a body and look after it with care. By doing so, are you aware as to how, we make life miserable for many life forms ! We claim with pride that we are keeping our house clean, dirt free, spick and span. On a careful study we will find that our houses are nothing more than a 'butchery'. Not one, but five butcheries ! I am not saying this, but a dharma sastram does. What are those five butcheries? 'Pancha suna grahastasya vardante aharaharah sada ! Kandinee, Beshinee, Sullee, Jalakumba Upaskaraha!' Whether vegetarians or not, we all use, the knife, peeler, mixer, grinder, juicer, heater, micro oven etc. Earlier there were much simpler implements in the kitchen. In them we cut, peel, pare, grind and boil or fry, vegetables and cereals and thus make their life miserable. (Now-a-days we use many more implements and germicidals, detergents, repellents and so on ! We use them in the house, in the offices, on the roads, and in the very fields of cultivation. So it would seem that we have made this whole world into a huge slaughter house ! )
5. Here I have to give answer to an objection raised by non-vegetarians. They ask the vegetarians, "Similar to the goat, sheep, pig, fowls and fish, your vegetables also have life ! Are you not responsible for killing them?" Yes. I agree that plants also have life, to which we are being cruel. Yes, plants also have life and feelings. What they do not have is the element of 'pain'. If at all, they have any capability to feel pain, not to same intensity This has been scientifically proved. More over, we do not take the life of the plant, but its leaves or fruits or seeds. This is like cutting the hair of human beings in a hair cutting saloon. If you consider paddy and such, anyhow, they are harvested when they have become dry and finished their living ! Even if we do not harvest, they will shortly be falling to the ground.
6. We can make people understand, that vegetarian food is better than non-vegetarian, in another way. Now they prefer only certain varieties of meat. They can have beef. But they detest eating horse meat. During the second world war, when horse meat was under consideration for being issued to soldiers, this was seriously objected to, even by vegetarian soldiers, as a poor substitute, being proposed to be issued to their comrades. 'I have myself said 'no' to issue of horse meat, when the matter was referred to me !' Now non-vegetarians, prefer meat and beef, fowls and fish. But when it comes to eating of human flesh by some tribes in Africa, they are considered to be, 'despicable, uncivilised, brutal', and they are branded as 'cannibals'. So, when they make fun of vegetarians saying, 'Don't the plants that you eat, have life as the animals and birds, that we eat?'; we should ask them in turn, 'Yes. When it comes to being cruel to living things, You and We are one. Why don't You catch hold of human beings and eat them? After all, human flesh is also animal flesh only. You are differentiating between other animals and human beings. Similarly, we are differentiating between, plant and animal life.' That aside, Vegetarian food is more suitable for the calm and quiet 'Sathva' humane qualities, that we prefer. Of necessity, unavoidably, we are using, 'kandinee' (ie., 'arival manai', or knife;) and 'Beshanee', (ie., 'Ammi and Ural' or grinders made of stone and moved by hand,).
7. The third butcher's shop is 'chulli', or the fire place, where the food is cooked. Many insects are victimised by the kitchen fire, intensionally or otherwise. Next one is the 'jala kumba', or water-pot. We just may keep the water-filled pot somewhere, and an ant may be crushed under it ! May be you want to keep the water clean, and may swat the flies hovering about. Though Jala Kumba does not much deserve to be kept in the category of another Butcher's shop ! Last one is the 'Upaskaram', ie., the sweaping brush. many ants and flies are destroyed by this, with its modern counter part, the vacuum cleaner, wet/dry. Thus there are five types of butcheries, in our households, just to maintain this human body.
8. Actually it is adviced that, we should not hurt even those animals, that hurt us. Here we are making a virtue of uniformly destroying many insects and living things, without any partiality ! Come to think of it, it is a very sad thing, that we have to kill others, to live ourselves ! Anyhow these five household implements are the unavoidable minimum. We are not intentionally killing. For these type of unintended errors, there is a Yagna of expiation, by the name of, 'vaisvadeva'. This is a Yagna with the prayer that, 'all life forms, which might have been killed or harmed or in some way troubled by any of our actions, may be relieved, benefitted, replenished, rejuvinated, and restored.' (KTSV adds. For this, a sacrifice of a living animal, used to be made, in 'vaisvadeva'. But in the past six decades, no sacrifice of living animals has been noticed. Now-a-days, a coco-nut or a pumpkin, is sacrificed, symbolically. Hinduism permits many,'in-lieus', and is ever ready to adjust and accommodate the majority views on any subject. Periyaval has not touched this fact, in this talk. But He is likely to mention this aspect of sacrifice, 'in-lieu', somewhere or the other.)
9. Bootha yagnam is Vaisvadevam. Deva Yagnam is Poojas and Yagas. Manushya Yagnam is Athithi Satkar or Guest-Care-Taking. Pithr Yagnam is Tharpanam. Brhma Yagnam is by Brahmins only involving teaching the Vedas to the next generation; and by other caste people, by practicing their hereditory professional duties. These Five Yagnas have been going on unbroken, from the time of Rishis, till as recently as our grand-fathers. But in our life time, we have the dubious distinction of being responsible for, not only dis-continuation; but preventing the benefits from reaching the subsequent generations.
10. I am listing many things required to be confirmed to and complied with. Think about what You are keeping upto, and what could have been complied with; and what are the practices going by default ! Even if You cannot do all of them, while involved in making a living; You must stick with what ever is within your capacity and time-frame to adhere to; and at least sincerely regret not being able to comply with.
Sambhomahadeva.

Deivathin Kural Series - 59

Om Namah Sivaya.
Deivathin Kural # 59 of 05 Sept 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Sevaie Melana Bhagyam', ie., 'Service is the Highest Opportunity', in pages 315 to 318, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. For a human being, there are many opportunities to enjoy oneself. The highest amongst them is, to serve others. ( In Sanskrit and Tamil, the 'opportunities to do good', are known as 'Bhagyam'. You may get many opportunities to harm or hurt others. These are not called 'Bhagyam'.)
Without knowing it to be service, we all serve our families. I am saying that, we must also serve, families not directly related to us, serve our village, city, town, State, Nation and the entire Human kind. We should not think on the following lines:- "We have many problems, as related to job, house-holds, family, earnings and so on. Why should we bother about Social service? Who has the time and energy, for such activities?" Actually involvement in social service, will enable you to forget your own worries ! There is a proverb saying, 'If you look after other's kids, Your kids will grow on their own !' But you cannot start social service, thinking that by doing so, you may be able forget your own worries, or ensure your own children's growth, in the bargain ! You simply start the process of solving other's problems. Let alone the gains of the other party, the cobwebs in your own mind get cleared. The clarity of mind and heart, removes self created internal pressures, and you will be motivated to proceed further on the path.
4. In addition to human beings, we must do our bit, for other life forms too. In earlier times, people used to, create ponds purely for the sake of cattle, and install odd shaped verical stones, on the route by which the cattle would go to the river or pond and return; to enable them to scratch their bodies, by rubbing against the stone. Everyday, each person should give the cows, a handful of grass or some edible leaves. 'Agaththi keerai' leaves, were much preferred by the cattle. This act of giving grass to cows, is much recommended in the Dharma Sastras, as 'Go Grasam'. 'Go' in Sanskrit, means cattle, especially the Cow. 'Grasam' is a mouthful. May be the English word 'grass', has evolved out of this.
5. Yagas, Yagnas, Tharpanam and such, should be done with the clear understanding, that they are also some sort of service, meant for people of this world and other worlds too. These are social service done with Mantras. Social service should be done preferably involving like minded individuals. When people join hands for a common cause, much can be achieved. Such organizations should be guarded by truthfulness and discipline. To do social service, you need involvement, keenness and courage, without bothering about, praise or ridicule.
6. On the pretext of entertainment, we do spend a lot of time, in exhibitions, fairs and fetes. This time should be spent in social service. You are likely to ask me, amidst an intensely care-worn life, if it is wrong to spend some time in merry-making and fun. I am saying that service in 'Paropagaram', itself is much 'fun'. It is merry-making, play and bliss.
7. Krishna Paramatma, though seemingly involved in pleasure and play, actually did social service only. It is surprising to note, as to how He playfully served and saved so many people on so many occassions. When He lifted and held the Mahendra Mountain like an umbrella, He actually saved many shepherds from the ravages of a thunder storm. He is supposed to have danced on the 'hood of Kalinga snake', as a small boy. What he did was to reclaim an important water sources form poisonous snake infestation. He did many play-acts. All of them are of immence social service. We observe that he was the greatest fun loving sportsman, as well as the greatest social server. Not only physical and material service, but he contributed the maximum in the fields of concepts, ideas, thoughts and beyond thoughts. He gave gems of thoughts on devotion, to Uddhava. To Arjuna, he gave the highest treatise on wisdom and 'gnana', known the world over as, 'Baghawat Gita'. There was an integration of, service, wisdom and sport, in him. He could do all this smilingly, laughingly, un-agitatedly; because he was the most involved while remaining totally unattached. So he could do all that effortlessly. Amongst us too, to do social service effectively; we need to have a smile in the face, calmness and courage in the attitude, and peace in the heart.
8. Amongst the many 'Avataras', of God, He did the maximum service in Krishna Avatara. In Rama Avatara, Anjaneya Swami was meant for service oriented activities and playful pranks. Bringing them to our minds, let us also involve ourselves in 'paropagaram', without itching for publicity, name and fame. We must consider each day, not spent in service of humanity, as wasted. Actually when you serve other living beings, you are serving God. In Hindi, it is said, 'Jan ki sewa janardan ki sewa hai'. Thirumoolar in Thirumandiram, says the same thing, "Nadamadak koil nambarku onru eeyin, padam adak koil baghwarkku adu aame". 'Nadam aadum koil' is the mobile temple, ie., human beings. So it means, that when You do some good turn to another human being, it is as good as doing it to God !
Sambhomahadeva.

Deivathin Kural Series - 58

Om Namah Sivaya.
Deivathin Kural # 58 of 04 Sept 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Paropagaram', ie., 'Helping Others', in pages 311 to 314, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. Vaidika Madam enjoins on all castes, Six Duties namely:-
a) Paying the dues to Forefathers.
b) Doing daily Pooja to Gods.
c) Looking after the creature comforts of Athithi or Guests.
d) Looking after relatives, especially if they are not well to do.
This also includes, Bootha Yagnam, meaning looking after animals, birds and even plants.
e) Taking care of oneself. (If you cant take care of yourself, how are you going to take care of others?)
f) The sixth one is Brhma Yagnam. For Brahmins, it means Veda Adhyayanam and Adhyapanam. For other castes, their profession itself is one of service, such as soldiering, trading, carpentry, shoe-making, washing, cleaning and so on. Thus for all of them, 'Work is Worship'. To make this very clear, for Brahmins, Worship is their Work; and for others, their Work itself is a Worship.
4. Thiruvalluvar too has stressed on the same duties, when he said, 'Then pulaththar deivam virundu okkal than enru angu aimbulaththu aaru ombal thalai.' This is one of the Kurals which clearly accepts and approves the Directions by the Vedas. Contrary to this, there are people who claim that, Thiruvalluvar does not belong to Vaideeka Madam at all. They say that he either believed in Buddhism or Jainism, or that he was beyond the confines of any religion. Out of Veda Dharmas, he openly disapproves of, sacrificing live animals in Yagas. They quote this Kural, in support of their argument. 'Avi sorindu aayiram vettalin onran uyir seguththu unnamai nanru'. This means that, compared to thousands of oblations in the fire of Yagna, it is better not to eat by killing an animal. But my interpretation on reading this is that Thiruvalluvar very much believed in Vaideeka Dharma and all its procedures and rituals. When somebody wants to praise subject 'A', says that it is better than a thousand 'B's; it does not mean that subject 'B', is bad. If he wants to praise river Kaveri, he may say that it is better than a thousand Gangas. He will not say that Kavery is better than a thousand 'gutters'. Similarly, when he says that, 'Ahimsa, is better than, thousands of Yagnas,' it means that, he very much holds Yagnas very highly.
5. Further point to note is that, this Kural is not part of the 'illara ial', that talks about house holder's duties, but is part of the 'thuravara ial', that talks of the Sannyasi's duties, or those who have abnegated the materialistic involvement. The ascetic is not supposed to conduct any Yagnas. For him the Vaideeka Madam has ordained 100 % Ahimsa. Valluvar is emphasising the same thing. Valluvar who has given a literature of immence usefulness for the whole world, was not a non-believer who disapproved Vedas. What Valluvar calls the 'virundu', referred in Tamil Literature often as 'Virundu Ombal', is the same as what is called, 'Manusha Yagnam', and can be expanded to, 'Anna Daanam'.
6. In each house, when they cook food everyday, each house-holder, should put one handful of rice, in a seperate utencil, as an offering to God. With the rice they should put one paisa.This should be collected and given to the near-by Temple periodically. The rice should be used for cooking prasadam as 'Neivedyam', for offering to the Deity and then for feeding the poor. The money so collected can be useful for over-heads such as purchasing the necessary fire-wood, vegetables and labour. To do this is a very noble social service. Hungry stomachs will be filled. People will be encouraged to visit the temple for the sake of food, if only for satisfying the stomach or for organising the same, which could eventually flower into deep rooted devotion, because instead of being some 'Anna danam', it is consecrated prasadam. It will cleanse the heart, mind and soul of the people giving and recieving, the prasadam.
7. Annadanam, is only a part of what is 'para-upa-karyam', or 'paropagaram', ie., Action-helping-others. What is now-a-days, done with much publicity and fanfare; used to be done on the quiet, naturally spontaneously. This used to be known as, 'poortha dharmam'. Digging ponds for the village people or animals; digging wells; constructing steps from the banks to the waterline in rivers; constructing stone benches where the way-farers could temporarily park their loads and unwind; planting of trees on either sides of the roads, to provide shade for people walking on the road; toconstruct Temples with gardens around it; are all part of 'poortha dharmam'. There is much merit in such activities, in which, rich and poor can participate, forgetting their differences, for the sake of a common purpose; without complexes of superiority and inferiority.
8. As we have detergent powder for washing clothes; we have education to cleanse the brains; we have dhyanam or meditation for cleansing the mind; slokam or chanting for the cleansing of speech; similarly we should do, social service with hard physical work, to cleanse the body, mind, heart and soul. When you sweat and dig the earth, without caring for who is big or small, you will not only be digging a well or pond, but a grave for your Ego and Pride. More than the spring of water to be reached, it is the spring of 'love for others', that is important. Publicity and demonstration be spurned. Quietly, if you go and remove pieces of glass from a foot track, that is more important. The aim is not name and fame, but self cleansing.
That is, 'Paropagaram', and the highest selfishness !
9. We believe in a God, immanent in every human beings and living beings and non-living inanimate objects too. He has given us this body, hands and legs. We express our gratitude, to him by serving others, with those very hands and legs.
Sambhomahadeva.

Deivathin Kural Series - 57

Deivathin Kural # 57 of 01 Sept 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Poojai', or Pooja in pages 307 to 310, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3. In the Thirukkural, I quoted in my last message, starting, 'Thenpulaththar, Deivam,....', the second mentioned, 'Theivam', is the topic of to-day's discussion. In each house, Easwara Pooja should be conducted. Those who can afford it, could take up elaborate devotional activities. Those who cannot afford it may do a shorter version. Ten minutes are enough. Those who go to offices also should do some Pooja like this. In all families, the sound of the bell should be heard.
4. Easwara or Siva, Ambal or Mother Goddess, Vishnu, Vinayagar or Ganapathy and the Sun, are the Five, who should be prayed to. The pooja done to these five Gods is known as, 'Panchayathana Poojai'. There is one method of doing this, with five naturally occuring materials, instead of using statues. The Lord Siva is invoked in Bana Lingam, available in Narmada River in Onkara Kundam. Ambal is invoked in a stone known as Swarnamukhi Shila, available in Andhra Pradesh, in a river of that name. It is a stone with a streak of Gold. The Vishnu is represented by the Saligramam available in the Kandagi river in Nepal. The Sun is said to be depicted by a Spatikam or Crystal, got from a place Vallam near Thanjavur. Ganesha is portrayed on a piece of stone fron the Sone River, a tributory of Ganges. If we collect all these five, it will be as good as depicting the whole country. Since these are stones well washed by the respective river waters for millions of years, they are smooth surfaced. They have no eyes, nose, ears and so on, as in a man-made statue. So they do not become dirty or smudged. In no time you can wash them and clean them. All of them put together do not occupy too much space. They can be put in a small holder. The sixteen step, 'shodachara pooja', including invoking, cleaning, bathing, decorating, seating, chanting, offering etc, can be done, in a few minutes.
5. However busy one may be, this ritual can be done in a jiffy. If You are going on a long journey, you can carry them with you. Wherever you may be, we do not have to worry about availability of, 'Pooja Dravyani', or devotional materials. Some dried 'Tulasi' and 'Bilva', leaves can be carried, to satisfy Siva and Vishnu. For others some rice, coloured by turmeric, will do quite sufficiently. In out stations, we do not have to worry as to whether we can get clean food to be offered to the deities. Some raisins will do most sufficiently. The Gods and all the material required for 'Pooja', can be carried very compactly and conveniently.
6. This devotional ritual is known as, 'Panchayathana Pooja'. What was a regular practice for centuries or thousands of years, was re-established by Adi Sankara. When it came to 'Shanmatha Sthapanam', he added a Spear or 'Vel', to represent Lord Subrahmanya. We can also do the same, by including a small 'Vel' to depict 'Murugan'. I said all this to prove the point, that Pooja does not mean too much of preparation and care and worries. If you have the mind, there is a way. If you are at home, the food you have cooked for the day becomes the, 'Maha Naivedyam', or the Grand Offering.
7. The whole Universe is left for our pleasure of enjoyment, by God. He has created many materials for our experience, delight and gratification. He has given us the senses to enable us to touch, hear, see, taste and smell. So whatever we enjoy, we should offer it to God with gratitude. Actually do we give it to Him? It is only shown and then enjoyed by us only.
8. Some people ask sarcastically, 'does God eat what you are offering?', and laugh. But 'Nivedayami', does not mean feeding God. The whole process of Pooja is aimed at self cleansing and not anything else. Nivedayami, means, announcing or informing, 'God! my father, it is your Grace and kindness, that you have given me this food to-day', and eat it, thinking of God. Christians call this, 'Saying the Grace'. How can you do anything without His Grace? How can there be rice without His Arul? The Agrcultural Scientist, can write volumes about rice production. But he cannot create one grain of rice! If he makes synthetic rice, the chemicals and material required have to be there, already existing. So whatever man-made items are there; are of God-made items only. If we do not cognise His as His, then we are thieves only.
9. That omni-present God, will come and be where we tell him to be. He will come and Grace any statue or stone or metal. He has that capability decency and benevolence. We do not want a God who does not have these qualities. We should pray to God in each household every day. Everyday we should inform him of what He has given us. We should not use or partake anything not offered to Him earlier. This is the way for our cleansing, purification, ennobling and refinement.
Sambhomahadeva.

Deivathin Kural Series - 56

Om Namah Sivaya.
Deivathin Kural # 56 of 31 Aug 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Ellum Thanneerum Engey Poyina?', ie., 'Where did the Sesame Seeds and Water Go?', in pages 302 to 306, in Volume 1 of Deivathin Kural. Unless specifically mentioned, he or man includes, she or woman.
3.
Anybody born as a human, should be beholden to the Gods and Ancestors. We should have a sense of gratitude, towards them. We should look after fellow humans. Especially when they come to you as a guest. We should do our bit for all human beings. What is called as 'virundu', (meaning 'feast',) in Thirukkural, is this act of looking after the guests. This looking after guests is 'manushya yagnas'. 'Brhma Yagnas', is different. The word 'Brhma' has many meanings. Here it means 'Vedam'. Veda Adyayanam and Veda Adyapanam, together, is known as Brhma Yagnam. This is done for the satisfaction of Rishis. This is not done by all castes. This is done by Brahmins only. All people of all castes are required to do one more Yagnam. That is 'Bootha Yagnam'. In this is included, all living things, such as birds, animals and insects, fishes and so on. We feed them and show our love through such actions. So the Pithru Yagnam, Deva Yagnam, Manushya Yagnam and Bootha Yagnam; have to be done by all of us, in some form or other. As per Vaidika Dharma, all of us are required to do our allotted duty and offer it to God; and that is the 'Brhma Yagnam' and that is what is meant by, 'work is worship'.
4. What is given as Dharma as per Vedas, is also ordained by Thirukkural of Thiruvalluvar:- 'Then pulaththar, deivam, virundu, okkal, than; enru aangu aimbulaththaru ombal thalai'. 'Then Pulaththar', means ancestors; 'deivam' means God; 'Virundu' are guests; 'okkal' means relatives; 'than' means oneself. To our past fathers and mothers, we should pay our grateful repects and pay our obeisance. The Veda declares, 'Mathru devo bhava, Pithru devo bhava, Acharya devo bhava, Athithi devo bhava'. The Tamil Avvaiyar says the same thing, 'Annaiyum Pithavum Munnari Deivam', meaning that, Mother and Father are the first known Gods. When the parents are alive, we should be kind, considerate and respectful towards them, and make their life as comfortable as possible. Actually we can never reciprocate properly for their kindness. So it is our duty to be loving. Even when they are no more, we should carry out duties such as, Srardam and Tharpanam, with sincerity and devotion.
5. The reformers agree upto the point of looking after the parents, when they are alive. Doing our duties towards them, after their death, is looked down upon with derision and laughter. "Sesame seeds, water given as tharpanam, the cooked - food - part, known as 'pindam', rice, plantain; are all here only; or has been taken by a man in front of our eyes; or has been eaten by someone. The Pithrus have possibly taken another life somewhere, as per your own statement. So is it not stupid to think that you are sending something for the departed souls?", asks the reformist openly. Many of you may be of the same view too.
6. I will tell you a story. Somebody from the village had enrolled his son, in a college in the town, for studies. The boy needed money for appearing in an exam, which he had to pay the very next day. He sent a telegram to his Father, asking for the money to be sent to him by telegraphic-money order. The villager father, went to the local post office. He gave the address to the post master. He gave the money too. In his innocence, he thought that, the actual cash will be sent by cable. The Post Master did some ditt-dada-dit-dit in some instrument, and gave the villager a receipt. The villager was flabberghasted. "What is this? This man took some piece of wood and made some noice, and claims that the money, would have reached!". This man knew about sending a money order. He also knew about sending a telegram. He didnot know about combining the two.
7. To do 'Pithru Karyam', is like that only. What ever we give, should be given as per rules. Sastram is the enjoiining rule here. The Pitru devatas know what you have given. They know as to whom it is meant for. They also know as to how to reach it there in the form required. If the Pithru is now a cow, it will be given as the necessary grass and water. If he or she is a horse, it will reach as horse-gram. The Father or Mother do not have to come in person, to recieve you offer of love. You have to give it with Love and sincerity. Doesn't the telegraphic-M.O., reach the person, to whom it is meant for? If he is in a different country, this currency will not be acceptable. It reaches in the form required. Similarly, the water, sesame seeds and plantain; will reach in the form required.
8. What is important, is our sense of gratitude towards our ancestors and belief in Sastras. Dont we drink a 'toast', for the health of the President or King, and then eat and drink ourselves? The belief is that by the power of wish, somone else will have good health. If it is a western custom, we all do it. Our own customs and traditions, are ignored by ourselves! The Sanskrit word for this ceremony is, 'Srardham', from the root word, 'sraddah', meaning 'sincerity'! That sincerity is the most important. When you do something, it should be done as per the rules governing it. In India, the sender's name and address, is written in the left bottom corner of the postal cover. In USA, it is written on the left top corner. We can't say that we will write anywhere! We cannot say, that 'I do not like this Post Box. I will make a nice beautiful one at home'. You letter will never get posted. If it is only a matter of mental attitude, you have the freedom without limits. When it comes to action or 'pithru karyam', you better go by rules governing that 'karyam', and not brake rules. (KTSV is reminded of the copious instructions he was given while applying for Visa and the number of telephone calls he recieved, briefing him about what to say, what not to say and number of documents he had to carry; while going for interview in the US Consulate General, in Chennai. That is also Karyam!)
Sambhomahadeva.

Deivathin Kural Series - 55

Om Namah Sivaya.
Deivathin Kural # 55 of 30 Aug 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Sathyam', ie., 'Truth', in pages 297 to 301, in Volume 1 of Deivathin Kural, in which He discusses the second of the five 'inner tools for control of Mind, (being Ahimsa, Sathyam, Astheyam, Soucham and Indriya Nigraham,) as part of the Samanya Dharma, which is not caste specific'. They are such value systems as applicable to any situation, anywhere, anytime. Unless specifically mentioned, he or man includes, she or woman.
3. All the people of the society, irrespective of the caste are required to observe some common dharmas, in which some are overt and some covert. Amongst the inner and covert 'samanya dharmas', the first one is Ahimsa or 'un-conditional Love', and the second is Sathyam or Truth. This has been defined by our elders as, the oneness of speech and mind. If you say some thing and believe in something else, it is asathyam or untruth: 'Vang manasayoh aika roopam sathyam'. God has given us the power of speech, only so that we can tell what is in our minds. If we say something and do differently, in our next life, we will be denied the power of speech. That is, we will be born as an animal. Lying and hyprocrisy both are asathyam.
4. For total Ahimsa, there are some exceptions permitted in our sastras. When you fight a war on grounds of principles of dharma; and while doing live sacrifice in Yaga, ahimsa has been excused. You may think that there can be no such excuse for Truth. But here too a different type of exception has been permitted. Let me explain this.
5. There are many types of rascals in the society. Seeing them, a man sincerely feels bad. He keeps talking about them that, so and so did this mischief, so and so is corrupt; and so on. His heart and mind and speech are identical. But his talk is of no use to him or the people hearing or the offending persons. Such oneness of mind and speech, is a waste and not sathyam. Let us consider another man. His mind is full of horrendous thoughts. He speaks his mind out. This is not sathyam either.
6. So, sathyam is not only the oneness of mind and speech; but expression of good thoughts to create pleasant feelings and effects. So the definition of sathyam is further improved, to read:- satyam bhootha hitam priyam. By thought, speech and action, what is good and pleasant for people and all life forms; is sathyam; to hurt and harm is asathyam.
7. It is not enough to tell a man, what is good for him. It has to be said in a loving and kind manner, to be acceptable. Even good things, if told in a harsh manner, may not be acceptable to anybody. Such wasted good intensions and speech cannot be called the truth. It should be good intrinsically. It should be conveyed with love in a pleasant manner. 'Tell the truth. Tell nicely. Do not tell truths if it cannot be said pleasantly. Do not tell untruths, even if it is pleasant.' Now we have a comprehensive definitive direction:-
"satyam bruyath priyam bruyath / na bruyath sathyam apriyam / priyam cha na anrutham bruyath."
8. In a mind full of hatred and passion, such pleasant and loving kind words of truth will not arise. If commonly beneficial pleasant truth is to come out of one's mouth, that man's mind and heart, should have evolved transcending desires, passions and hatred. So now it is clear that, for truth, mind and speech should coincide; mind and heart should be clean; speech should be pleseant and lovingly calm and kind. All told, what is self cleansing for one's own mind, heart and soul, is also socially beneficial.
9. If some one stands firm in truth; there is an 'avanthara prayojanam', ie., an inintended useful byproduct. A man of truth has this effect on the environment that; what ever he says will automatically become the truth. Such a man will never knowingly lie. So by chance, if he un-knowingly, accidentally, or mistakenly, utters an untruth, it will become the truth ! I will tell you a story in substantiation.
10. In Thirukkadavur, there was a devotee of God as Ambal, the Mother Goddess. His name was Abhirami Bhattar. He would constantly think of Mother and be in an intoxicated state of divine love. Some people who were jelous of him, told Saraboji Maharajah, that Bhattar was becoming a drunkard. Sarabojee Maharajah wanted to test for himself, the truth of this statement. One day he came to meet the Bhattar, in Thirukkadavur. As usual Abhirami Bhattar was in a state of supreme devotional inebriation. During the conversation, the King asked Bhattar, as to what is the 'thithi', ie., the day of the fortnight, after full or new moon. Bhattar who was all the time thinking of Mother's brilliantly beautiful face, happened to say that it is a 'pournami', ie., a full moon night. The King thought that other's complaint about Bhattar's drunkenness was proved. So he mischievously, suggested that they should check the sky. At that moment, though it was a new-moon night, the full moon was seen in all it's glory, to the utter shock of all those who were assembled there. Because Abhirami Bhattar was immersed in truth, by mistake when he uttered an untruth; the Mother threw her, 'ear-stud', in the sky, which was seen as the full-moon.
11. When great Mahatmas or Saints and such, give you blessing or a curse, it fruitions invariably, because, of their being rooted in truthfulness. Whatever they say will happen. This is the 'avanthara prayojanam' of their being firm in Sathyam. But, you cannot stick to the truth, so that whatever you say may become truth. That is, the, 'avanthara prayojanam' cannot be an intended aim. Great Saints may cure diseases, or remove poison, or work out miracles. Period. But not intentionally.
12. From the time we are placed in the Mother's womb, till we are cremated; to cleanse ourselves, forty samskaras are quoted in Sastras. With them, if we can also strictly observe the inner constraints of, Ahimsa, Sathyam, Astheyam, Soucham and Indriya Nigraham; (ie., non-cruelty, truthfulness, non-covetousness, purity and sense-control), we can raise ourselves to such levels of purity; that we will know the answers, to questions such as; 'Who is God? Who am I? What are we? What is truth?'. Because, then we will have the required maturity. Not to covet other's things, will loosen the pull of desires, to this extent that, you will know that everything is already yours. Soucham is a word derived from 'suchi', ie., cleanliness.
Outer cleanliness, 'Madhi and Acharam', leads to inner purity. Indrya-nigraham, is very essential. Instead of doing/seeing/eating/hearing/saying, anything, do all that selectively, with control. That is, Indriya Nigraham or in Tamil, Pulan Adakkam. Unless desire is controlled, there can be no spiritual progress. These are applicable to all people, irrespective of castes.
Sambhomahadeva.

Deivathin Kural Series - 54

Om Namah Sivaya.
Deivathin Kural # 54 of 29 Aug 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
2. To-days chapter is from his lecture, titled, 'Ahimsa', ie., 'Non-cruel', in pages 291 to 296, in Volume 1 of Deivathin Kural, in which He discusses the first of the five 'inner tools for control of Mind, (being Ahimsa, Sathyam, Astheyam, Soucham and Indriya Nigraham,) as part of the Samanya Dharma, which is not caste specific'. They are such value systems as applicable to any situation, anywhere, anytime. Unless specifically mentioned, he or man includes, she or woman.
3. Out of the common or Samanya Dharma, Manu Dharma Sastram, declares that Ahimsa is the first. It is one of the five inner injunctions to be adhered to, in training oneself to get control over one's mind. Ahimsa is not only avoiding inflicting physical cruelty, but also not ever wishing harm to others and not hurting others even by word of mouth. None of us really take pleasure in hurting others, (except some who are diagnosed to be suffering from a mental disease, known as Sadism). But, when we notice that some one is about to harm us or commit a crime, and the only way to stop that person from doing so, is to use force, then we may intervene. The point to note here is that, if it is a mistake say by a child, by which some thing has cought fire, we will not end up punishing the child. We will take action to put out the fire and protect the child from further exposure to fire. We should treat anyone seemingly harming us, as we would deal with that child. We should try and prevent them from committing further mistakes and not retaliate with hatred. This Ahimsa is a very powerful tool in getting mastery over one's mind. This mind is like a Ghost or Bootham. You know the story of how, Vikramaditya had to try so hard to master the Betal. But once he had the ghost under control, he could get so much work done by that ghost. Similarly a mind under control, can work wonders.
4. When the Elephant is uncontrolled, it is a menace. Once under control, it is such a powerful, multi-purpose, work-horse!?, or should we call it work-elephant? This mind has the power of many elephants, if only we could control and guide it ! Anjaneya Swami, could achieve so much, more than any other in Ramayana, because he had his mind under control. The entire universe is the creation of Parasakthi's mind, '......unmesha nimisha utpanna vipanna bhuvana avali.....' (Lalitha Sahasranamam). In that creation, even the mind of a small ant, runs all over the world. Many great saints have reported that they could get control over their mind by the discipline of Ahimsa. By Ahimsa, you get rid of anger. Mind soaked in Love, gets so cleansed, that it becomes easy to control.
5. The main purpose of Ahimsa is mind control. But Ahimsa causes certain unintended benefits too. This is called, 'avantara prayojanam'. You came here to see the pooja in the Matam. You also heard the Nadaswara Vadya Isai. You met some old friends. These are all avanthara prayojanam. Similarly, when someone, achieves total ahimsa by, mind, body and speech; as an 'avantara prayojanam', his very proximity causes even wild animals; to forget their natural tendency of mutual enmity and distrust. Yoga Sutra says:- Ahimsa prathishtayam tat sannidhau vaira thyagaha. (This has been noticed repeatedly in Ramana Ashrama in Thiruvannamalai, and recently in the Baba Amte Ashrama in Maharashtra and Mata Amritanandamayee Ashrama, in Kerala. ) Though his intension is to be kind and loving himself, he has this effect on the atmosphere, that in his presence, everybody else also, becomes a source of Love. That way Ahimsa is infectious too.
6. A person adopting the Sannyasa Ashrama, is required to adhere to Ahimsa totally, completely. He should not even pluck a leaf. He should not hurt plants by cooking. He is not required to do anything with a fire. By chance insects could fall in the fire and it is difficult to save them after they have fallen in to the fire. So He is not supposed to light up a fire at all. That is why he is not supposed to do any Homa or Yaga. After his death he is given a burial and not a cremation. He is required to take a vow, at the time of taking Sannyasa, that, 'no living thing may fear me any more'. It is his Dharma to live in such a manner.
7. Jainism and Buddhism declare, 'Ahimsa Paramo Dharmaha', meaning that 'not to hurt any thing', as the main common injunction for all people. It is not so in Hinduism. In our religion, it is the injunction applicable only to Sannyasis. In a War conducted on a matter of Principles of Dharma, and in Yaga, killing is accepted. We believe that an animal given as sacrifice in a Yaga, attains such an exalted position, as not attainable otherwise. Similarly, the soldiers are killed in battle. Instead of carrying on eating and fattening one's body, it is considered noble to sacrifice one's self for common cause. So some exceptions are laid down for Ahimsa.
8. Actually total Ahimsa is impractical. You can talk highly of it, but you can't do it. Mistakes, errors, crimes, fisti-cuffs, riots, confrontations, conflagrations are as much part of life, and have to be controlled by use of force, some times. More than the action taken per se, the intention is more important. Instead of feeling happy about the act of Himsa; when a Bali is given in Yaga, for common benefit; when a murderer is killed in the gallows; or when an enemy soldier is killed in battle; it is not a sin, but an approved action as per Dharma Sastras. Actually if you lay down the impractical Total Ahimsa, for all, we will end up making a sinner of everybody. Our religion which did not forget this practical aspect, did not do so.
But what do we see in the countries following Buddhism? Despite declaring Total Ahimsa as required of all people; they have people in Police and Army; and they are involved in all sorts of activities, with no concern for Ahimsa! Not only that, it is also noticed that all of them without exceptions are non-vegetarians.
9. A major Dharma, if it is kept as a common rule for all, we see that in the end, the rule goes unobserved or broken. In our country, Poorana Ahimsa has been kept as an injunction only for Sannyasis. Almost all brahmin communities; some Vaishnavas in Gujarat, some Chaitanya Mahaprabhu followers in the Eastern India, some Saiva Velalars and Komutti Chettis in South India; have been motivated by the predominance of Satva qualities in the Sannyasis and so have voluntarily opted for vegetarianism; of their own free will. They have been in turn responsible for indirectly motivating people of other communities to give up non-vegetarian food, on a new-moon day or a sashti or some special occassion.
By not imposing an impractical restriction on all and sundry, and by keeping it as required of only a few matured individuals, that itself has become an ideal for at least some of the others to emulate sincerely. Contrary to this, wherever it has been enjoined on everybody, as a necessary requisite, it has gone by default, over and above their adding a sinful act to their guilt consciousness. So that Ahimsai as a principle will remain at least as an ideal, it has been included as a common Dharma. The main purpose is that, whatever the work, we should not carry hatred in the heart.

Sambhomahadeva.