Deivathin Kural # 7 (of Vol 2 )

Om Namah Sivaya.

Deivathin Kural # 7 (of Vol 2 ) of 11 June 2007.

1. These e-mails, are chapter wise translations of the lectures given by, Sri Chandra Sekharendra Swamigal, of Kanchi Kamakoti Peetam. Every day, after the daily Puja, He used to talk, on various aspects concerning Hinduism. These are published, in Tamil, by Vanady Padippagam, T.Nagar, Chennai, as Deivathin Kural, in seven volumes of a thousand pages each. To-day's talk is titled, 'Gurukula Vasam', that is, 'Living in Guru's Household', in pages 51 to 72, of Deivathin Kural, Volume 2. (Unless otherwise specified, 'He' herein includes 'She'.)

2. Rajangam or government, is meant to make our normal life, care free. Law abiding citizens should not be troubled by unlawful elements. Physically weak should not be bossed over by the strong. To provide this protection and make other creature comforts available to the common man
we had a king in the past, who ruled over the land with the help of a team of ministers. Now we do not have the king, but still have a team of ministers, with a chief or prime minister as the head. Whatever it is, we all do service under the government in some capacity and pay the taxes.

3. This world is not eternal. We have to find a place in the eternal world. There are six internal enemies, who are strong, powerful and under no one's control or law. They are Kamam, Krodham, Lobham, Moham, Madham and Ascharyam; meaning respectively, mis-directed desire, violent anger, miserliness with greed, passion, egoistic pride and envy. If we can guard ourselves from these internal enemies and progress through Devotion, Meditation and Awareness, then we can and may arrive at our destination. That eternal is now and for ever within us only. But is seemingly far away, and to reach there is Brhma Prayatnam or a Herculean task. The direction pointer, driver, enabler, provider, friend, guide, philosopher, helper, king and government; is the Acharya / Guru.

4. It is not enough, if we are comfortable in this world. Even if we are uncomfortable here does not matter. But it is more important to reach the eternal and not keep coming back. During this temporary transient period, we have to make way for the permanent. At a young age, we are more flexible and adaptible whereas, we are more stiff and rigid in our later years. So, it is important that, we are guided on to the right path at a young age itself. So was created Brhmacharya Asramam and Gurukula Vasam. But, this does not mean however, that at that young age itself, the Jeevan or the individual soul, was literally 'short circuited', by being told that this world is all a big lie and only the inner world and Paramatma are real and true.

5. It is true that in Gurukula Vasam, Atma Vidya sastras were tought. But it did not mean that the student was driven away from the worldly life, straight away. All the Vidyas and Sastras were taught during this period, which included many of the modern day Sciences, Arts, Crafts, Literature, Dance, Drama and Music. Our forefathers were very much aware that in this huge drama stage of this world, things happen in an orderly fashion. They knew that a fruit, goes through many stages, before 'fruition'. There are some beautiful words to describe these stages in Tamil and Sanskrit, which to my knowledge are lacking in English. Like 'back' and 'small of the back', you simply add, 'a small of the ---'. In Tamil, it is Arumbu > Poo > Pinju > Kai > Kani. Rarely someone, somewhere, at a very young age itself, could have become completely dispassionate, detached and devoid of involvement. Our forefathers were well aware that, all others have to and can progress only, step by step. ( KTSV adds:- It is interesting to note that, Periyaval himself, who is lecturing here, was suddenly elevated to the level of Jagat Guru, Kanchi Kamakoti Mata Adhipathi, when he was less than 13 years of age, because the previous incumbent died in office. Normally, a 'Pudiya Periyaval' as he is endearingly addressed, goes through long years of apparentship. In his case, he did not have even this. One day he was a child in a household. Next day he was Jagat Guru ! )

6. But the arrangement should progress step by step and not regress. That is why, after a period of Brhmacharyam, was Grahastham, in which you got married, begot children, earned an income, managed your affairs, looked after your family, behaved as a responsible member of the society, payed your taxes, and looked after Sadhus and Athithies / guests. During all this, you continued your Vaidika Karmas. Brahmin did Sandhya Vandanams three times a day, Brhma Yagnam, Agni Hothram daily, Pithru tharpanam once a month and Yearly Samskaras, visit to temples and Kshetradana. Some of them taught other craftsmen their trade. Some of them conducted yaga karmas for others. The Kshatrya and Vaisya, did Gayathri mantra chanting and visit to temples and holy places and did their respective jobs in the society. Sudra was required to take the name of God, minimum once in the morning and once in the evening, and did his duties / service in the society.

7. After a period of three or four decades of Grahasthasrama, was Vanaprastha, in which you left the household duties,but continued with Vaidika Karmas. You lived with your wife but, devoid of sex. In the modern times, this is comparable with retired life, as it should be. You are in the world, but not involved. (KTSV adds:- Not anyhow like the King of Malaysia, who got married a second time, at the age of 67 to a widow, both with two children from the first marriage !)

8. Vanaprastha was as preparatory to taking up Sanyasa, in which you did not take up anything new, but gave up everything, including Vaidika Karmas. You did not stay in one place, more than a day. You ate the food that people gave you, as a Biksha / alms. No more relations and no more attachments. The worldly life cannot be given up suddenly, but simultaneously, life's mission is not to be forgotten either. Does not matter if you do not atatin to the pinnacle or peak, but should not fall to the lowest bottom either. That is why, the Dharma Sastras were guide posts, so that you retained, Atma Chintana, Devine devotion, good behaviour, tendency to be helpful to others and society, at every stage in your life.

9. In the early stages itself, the seed for the supreme Parmatatva should be sown. Even though one may not completely surrender to the idea then, during all his life, this plant has to be nurtured. That is why, in Brhmacharya Asrama itself, Vedas and Upanishads are taught. He does not, cannot and is not expected to straight away do Atma Vichara and become Jeevan Mukta, that is, attain to Nirvana or Mukthi. It is like a fixed deposit in the bank. Till he attains to maturity, he keeps getting some interest. Then at a suitable time, he can draw it completely. But the deposit should be done early enough as otherwise, he is quite likely to go astray, in the speed and pace of youth, in the over involvement and sensitivity of middle age and in the weakness, incapacity and inefficiency of old age.

10. As they give you job oriented skills in schools and colleges; it was done in the old days too. But, instead of stopping at that, certain amount of Adhyatmic, that is spiritual essentials too were taught. These days we are only teaching ways and means of earning a living. Nothing about morality, let alone anything spiritual ! This was not how it was and how it should be. Neither was human nature ignored and natural development curtailed; nor was he he left totally to himself with no control. People talk of sympathy and understanding as a requirement in dealing with the student community. It was with sympathy and understanding of the human requirements at successive stages of development, that the four Asramas were devised and ensured.

11. This is clear in Kalidasa's words. He says, 'saisave abyastha vidyanaam'. It means that learning not only the baiscs, but even expertise, should be done very early. (KTSV adds :- This point is proved beyond doubt, by the investigators in what is known as Transactional Analysis. They hold that, a person's personality is almost totally made up by the time he or she is five years of age. Subsequently what ever happens is only slight amendments and modifications.) Vedas and Upanishads too should be learnt then at a young age. It does not mean however that, you straight away 'run to a corner and catch hold of your nose', so to say.

12. Then Kalidasa says, 'yowane vishayaishinam'. In youth he says,taking over responsibilities, one should experience worldly life, with ups and downs, comforts and difficulties. The talk that, 'even these ups and comforts are only part of the unreal', will not be understood now. But, the self control he exercised in Brhmacharya asrama and his understanding of the Vedas and Upanishads will stand by him, guarding him from going on a tangent. He will earn a living, but not become too greedy about money and possessions. His earlier learning will protect him from crossing the limits of Dharma. His Karma Anushtana schedules, yagas and yagnas will keep him disciplined. If this was about the Brahmin, others were kept in line by the idea that their, 'work is worship', avoiding greed and avarice.

13. While it is true that, 'having divinified ones vision, one should see God in everything, everywhere'. But, it is also true that, everyone cannot attain to that vision easily. In the meanwhile, we can atleast try to see God in the things He has described as Himself in Bagawath Gita, chapter VII. He says that He is, Iravada amongst elephants, among snakes He is Vasuki, among the months He is Mrugaseersha, amongst Pandavas He is Dananjaya, amongst Yagas He is Japa Yagna; and so on. One of the things He says is, "dharmaavrtto bhootheshu kaamosmi". Without falling from morality, there are many pleasures of life. (Bharathiyar, the Tamil poet says, "eththanai kodi inbam vaithai Iraiva !", meaning, 'Oh God ! how many crores of pleasures you have kept !') Coming back to Bagawat Gita, Krishna says that, 'He is the rightful pleasures of life'. Desire is not forbidden in Sastras ! God Himself says that, amongst morally incorruptible, He is the thrill of life. He is desire, want, longing, love, passion, urge; all rolled into one, 'kama : asmi'. That is approved in youth - 'yowane vishayaishinam', as said by Kalidasa.

14. Then as time goes by, the pull of desire must come down. As the effect of Karma Anushtana increases, automatically, the command of desire, want, anger and such things mellow down, by the time one reaches middle age. Now, "vaartake munivrutteenam", says Kalidasa. This is the time one should be approaching Mahatmas, Gnanis, Rishis, in the search for a Guru and listen to their talks and advices. At this point in one's life. all wants, needs, requirements, necessities and desires, would be lessening in influence, 'viragam or veetharagam'. Now is the time to spend more time on Atma Chintana, Tapasya, Bagawath Dhyanam, and control of mind to nullity. Now is the time for Vanaprastha Asrama, to leave the family and relatives and retire to a secluded place, only with your wife. Wife, not for anything other than assistance in vaidika karma anushtana.

15. Then is the last stage, Sanyasa. Kalidasa says, "Yogenaanthe thanuthyajaam", that is, leave Karma Anushtaana too. Sacrifice everything, including the body. No tears, no regrets, no complaints, no balances, nothing due, no credits, no debits, no accounts to be settled. Total satisfaction, complete clarity, peace, p e a c e, p e a c e , om shanthi : Om Shanthi : OM SHANTHI ;

( to be continued )

Sambhomahadeva.