DEIVATHIN KURAL # 156 (of Vol 2) Dated 29 Sept 2008

DEIVATHIN KURAL # 156 (of Vol 2) Dated 29 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the last paragraph in page number 1,021, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 155 (of Vol 2) dated 29 Sept 2008.)
(Note:- All these Deivathin Kural e-mails are available in ‘http://advaitham.blogspot.com’, which is being updated every time this e-mail is sent. )
102. One day one of the visitors here told me. “In Saastraa-s it is said that the colour of the cloth that these four castes wear are, white for the Brahmin red for the Kshatriya, yellow for the Vyshya and blue for the Sudra. I used to think that this whole colour scheme is another method of putting down the lower castes. Only later I became aware that there is a lot of sense in this scheme.” I had not thought about this myself. So, I asked him as to what is his understanding of it? His answer was this. “In white cloth even the slightest carelessness will be revealed by the smudges. The Brahmin while doing the Karma Anushtaanaa-s has to be careful and do the actions with much devotion and ‘Shraddha’. If he is not careful enough, his clothes will reveal this. He is not to waste even a drop of ghee or grain. To emphasize his need for care and attention to minute details, he is to wear the white.”
103. He continued his reply, “Kshatriya fights battles. He blood-lets himself and makes others bleed. This is unavoidable. But this fact should not be threateningly apparent but hidden, on other normal occasions. So it is reasonable that he should be wearing red. The Vyshya handles many materials out of which, yellow of the turmeric and oil is the predominant colour. One of his main duties is to take care of the cattle, especially the cow. He has to often apply turmeric to the cow. So, wearing yellow colored dresses, he would look in his element. Sudra working in the land gets covered in dirt and dust often. Blue is the best color for his dress. It is interesting to note that, even in the modern parlance, the factory workers are known as ‘blue collar workers’.” I tend to agree with his analysis. Thus we will note that the Saastraas are very reasonable in all its intent and application. There is a saying, “saastraaya cha. sukhaaya cha”, meaning, ‘as per saastraa-s and as per convenience too’. In many areas when we are not understanding the intended purpose, we can safely assume that there should be absolute logic in the way of saastraa-s.
104. Even intelligent people ask a not so very intelligent question such as, “Why is that, when one person from one Jaati, does an action it is Dharma as approved by Saastraa-s and the same action done by another person of a different Jaati, becomes Adharma?” But in olden times even an unlettered member of the proletariat was intrinsically aware that, this is not done because it sets the entire social arrangement topsy turvy! So they kept themselves and their action, within the parameters of the Saastraa-s. Except for a certain amount of inter mingling, in the proximity of the Idolized symbols of God, in combined activities of religious celebrations and while participating in social service activities; on all other occasions they kept their distances.
105. They were aware that since their separate identity helps in their systematic functioning, unfettered intermingling is anathema to social discipline. Within that discipline, they were satisfied and happy, without which, the system could not have gone on optimally effectively, for so many tens of thousands of years! (Relate it to the layout of Time as per Suryasiddhanta, given in Deivathin Kural # 153.) Even later, the system could not have become defunct, but for the influx of Muslims and their suzerainty for over seven centuries followed by the British rule. Then again the introduction of the English system of Education by Lord Macaulay; removal or withdrawal of all ‘Maanyam-s’ given to the Brahmins to receive sustenance without having to run after a livelihood; Brahmin’s grabbing a major share of all the white-collar jobs; industrialization and coming into being of towns and cities; all contributed in constantly eroding the ‘four-Jaati-system’. The tottering foundations of the system got the last push into ruin, with the introduction of the spurious ‘equality theory’ and the canard of ‘Dravidian-Aryan’ race theory!
106. The theory that, ‘India was originally populated by the Dravidian Race and the Aryan Race came marauding into India, from somewhere in Central Asia and brought the Hindu Religion with them’, was the trump card, with no substantial evidence but surmises and innuendo. This was greedily grabbed by any and every up-start local politician with parochial ambitions! If it was the Brahmin who first reneged his set duties, slowly all the four Castes were in a flux, some reluctantly and some avidly. Slowly this resulted in the common man losing his trust in the Saastraa-s. This has deteriorated to such an extent that, there are not many who know as to what is required of them as per the Saastraa-s and what is not!
107. God willing this can change back to a state when everyone would regain the trust that, his allotted role in that caste is for his own personal refinement and ennoblement while simultaneously, his actions would contribute for the society’s benefit and welfare. An in-depth analysis of our system as against other systems elsewhere in the world, would develop in us a sense of gratitude towards our ancestors!
My Purpose
108. What is the present state? Handicrafts and even small scale industries have almost disappeared. What was isolated small societies based on small villages, have grown beyond recognition. City and town life has grown into monstrous mega cities. Needs and wants have metamorphed into inescapable necessities of immense proportions. It looks next to impossible to revive traditional family oriented industries. I cannot even insist that only Kshatriya’s should be in the Army, Navy and Air-force and only Vyshya-s should be involved in Industries, Trade and Commerce and or that the fourth caste people should only be working as labour. I know that it is just not possible to go back to what it was. But there are two reasons for my talking about these things at length!
109. One point is that, whatever be the condition now, even if we are not able to make the minutest move back to old times, I want to counter the argument that, “the old methods were all wrong”. There is not even an iota of truth in claiming that, “some vested interests were responsible for creating the ‘Chatur Varna System’ benefiting the higher castes at the cost of the lower castes.” This nefarious propaganda has to be refuted. On the contrary, this unique system of the four castes, was the nursing ground for a wholesome development of a society, in Arts, Crafts, Sciences, Fine Arts, Literature, Dance, Drama, Architecture and giving birth to the noblest and subtlest of thoughts; that too spontaneously without any use of force or compulsion, as nowhere else in the whole world, ever! (To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 155 (of Vol 2) Dated 22 Sept 2008

DEIVATHIN KURAL # 155 (of Vol 2) Dated 22 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from page number 1,018, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 154 (of Vol 2) dated 19 Sept 2008.)
The Real Favourable Status of the Fourth Caste
90. I was telling you as to how the duties and responsibilities of the Brahmins, Kshatriyas and Vysyas; are all for the benefit of the whole society. The nation and society needs them to be working sincerely for their allotted roles. The contribution of the Fourth Caste of Sudra-s is equally important! It is their Dharma to be doing all the physical hard work. It may seem that they do not have as much comfort and status as other castes. The point should be noted that while seemingly down trodden, they have much less restrictions, stipulations and requirements of Do’s and Don’t’s. I would say that they were much closer to God and God Realization. Vyasa himself has said,”kalihi saaduhu, sudraha saaduhu”, meaning. ‘Kali is all right, Sudra is all right’. That is, the Kali Yuga is not to be considered as a bad period in comparison to other Yuga-s and Sudra is not to be considered as any less in comparison to other Caste-s.
91. What did he mean by that? To realize the unreality of life and ephemerality of existence, in the earlier Yuga-s, one had to take a lot of efforts as dhyanam, tapas, pooja and so on. In Kali Yuga, the process is much simplified. Chanting the name of God, known as ’nama sangeertana’ is good enough for self realization in Kali Yuga. In the case of the Brahmin, Kshatriya and Vysya, there is every possibility of head-weight and pride! The Brahmin runs the risk of assuming himself to be too knowledgeable as evidently he would be on the grounds of access to Veda-s and all Vidya-s. Kshatriya is likely to become proud due to his wielding of power. In the case of Vysya, he is certain to be lacking in humility because of access to money power. They are all likely to go astray! In the case of Sudra, he does not run such risks. He is a repository of the quality of humbleness.
92. Thiruvalluvar says, “adakkam amararul uikkum adangaamai aarirul uiththuvidum”, meaning that the quality of humility ennobles and deifies man, while pride and vainglory is likely to take man to everlasting darkness. The Sudra has easy access to the quality of humility as a birth right. So for him the God is rather very close. That is why Vyasa Bhagwan says that ‘Sudra is Saadhu’.
93. Head-weight, ‘Ahankar’, vain gloriousness, pride, ego, arrogance and conceit; are all very closely related sinful qualities. While it is almost impossible to stand up in this over crowded world and taken note of, without some amount of ‘self-respect and pride’, as you become noticeable in any walk of life, it is equally impossible to subsequently avoid the pit fall of conceit. It is to avoid this very conceit that, the people of the other three caste-s have been ordained to participate in Karma Anushtaanaa-s, at three gradations. To be able to do those activities, there are a lot of restrictions, taboos and constraints in behaviour and diet.
94. Veda Mantra-s are effective only when these constraints, taboos and restrictions are strictly observed. These Do’s and Don’t’s, put together are known as ‘aachaaram’. It is sinful to let this ‘aachaaram’ go by default. We have to suffer the deleterious effects of such failures. Hence we have to maintain a strict watch over their observance. The fourth caste of the Sudra-s do not have these constraints. He has very little of the Do’s and Don’t’s. His work itself is worship! He accrues to ‘chitta Suddhi’ as a matter of course. He attains to much purification and clarity, very easily. That is why, Vyasa Bhagawan vouchsafes that ‘Sudra is Saadhu’, with both his hands raised high!
95. If he does not get enough food to eat or enough cloth to wear or a place to live; it is a sin of the society! It is a smudge in the name of the Government! The Brahmin too was to get the same facilities, without any difference in quality or quantity. I have said this before. I am saying this again. At the material and financial level, there was not to be any partiality.
No Disrespect; Only Removal of Pride.
96. If the reformists, who talk about socialism ask, ‘All that is OK. But, what happens to self-respect?’, it becomes a matter of objecting to their own avowed policies! What do they say? They at least verbally mouth the phrase, ‘dignity of labour’. Mahatma Gandhi washed the latrines himself. Rajagopala Achariyar washed his own clothes himself. To exhibit this dignity of labour, the Mayors of Corporations of the Cities and Towns, once every year at least symbolically, pick up the sweep and do the cleaning and dusting the roads themselves. This is given much publicity with photos in the news papers! Then to talk derogatorily of physical labour is simple double-talk and contradiction.
97. If you listen to me, I would suggest that we use the words, ‘Ahankar and pride’ rather than ‘status and self respect’ and then. Everything will be alright. The possibility of conceit and pride that the people from the other three castes are likely to fall prey to, is not likely to occur to the Sudra. From that perspective, Vyasa Bhagwan’s, ‘Sudraha saaduhu’ will become succinctly clear. As now these ‘non-difference, all-equal’ reformists claim, all Saastraa-s also declare that all Karya-s are equally great. As per the Saastraa-s, no body’s work is in any way less important. The engine or the driver are as important as the passengers or the tyre of the vehicle or the air in the tube! What is claimed by these reformists as equality is also emphasized by the Saastraa-s for spiritual advancement, with the added element of Bhakti / Devotion.
100. For the benefit of the world, country and the society, many jobs have to be done. There is just no gradation of importance there. Every part is as important as the whole! The only proviso is that all the actions have to be done as a humble offering at the feet of God! That endows on us clarity of mind and heart. Thereby we start our gravitation towards the Godhead! Then Chitta Suddhi, Atma Gnanam and Adwaitam are automatic.
101. So whether you look at it from the point of view of ‘dignity of labour’, or consider all your work as an offering to God; either way, pride and conceit gets annulled. As long as this ‘Ahankar’ or Ego is kept suppressed, we will not give our minds to the differences in our duties, restrictions, taboos and relative privileges or the lack of it. If a Brahmin gives in to the comforts and pleasures of the senses, as a Kshatriya or a Vysya, his mantra-s will not be effective. If a Sudra were to fast like a Brahmin, he will not be able to exert physically at all!
(To be Continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 154 (of Vol 2) Dated 19 Sept 2008

DEIVATHIN KURAL # 154 (of Vol 2) Dated 19 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the last para of page number 1,013, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 153 (of Vol 2) dated 17 Sept 2008.)
79. These Members of Parliaments and Members of Legislative Assemblies, who talk so fluently about everybody being equal, equip themselves with enormous amount of privileges and money availability, in the pretext of doing their duties and developing their constituency. All that they end up doing is to feather their own nest and ensure supply of votes for the next general election! Then they empower themselves with abundant powers that this statement of mine could be declared as ‘contempt’ of some constitutional office or institution! They are not equal. They are some super humans! But the caste which put stringent restrictions on itself, for the sake of the society at large, is shamelessly declared as the one exploiting the society! In reality those who protected and nurtured Dharma are the Brahmins who for any aberration or mistake by others, took a bath and re-started the ritual and if need be put themselves under restrictions of fasting for any procedural error that might have been purely accidental.
80. The Brahmin was required to know all the 18 Vidya Sthaanaa-s. He had to know all that was required for the world’s normal functioning. He had to know the fine-art of music, called the Gandarva Vedam. He had to know the Krishi Saastram of agriculture. It is a Samhitai under Jyotisham, as agriculture even to day is dependent on periodic rains as input, which is part of Jyotisham! He should know Vaastu Saastra, for construction of houses and buildings. He was required to teach those other castes on all the subtle points, but not supposed to make it his own profession. He should do Veda Adhyayanam and Adhyaapakam. He is not to make too much money. He is not to take any loan!
81. Viswamitra knew Dhanur Vedam. When he was doing Yagna, two Rakshasaas Subhahu and Maricha, started creating problems in the conduct of the Yagna. He did not say, “Since I know Dhanur Veda, let me sort them out myself”. He requested Dasaratha for the helping hands of Sri Rama and Sri Lakshmana. He brought them on the scene to fight the demons. Enroute he taught them the Astra-Sastra Vidya-s required. Though Viswamitra was a Kshatriya by birth, while practicing as a Brahmin, he did not suddenly change roles!
82. So, a Brahmin has to carefully nurture Veda Adhyayanam and Adhyaapakam. But he should know other Vidya-s too. When asked as to if he knows fencing with the sword, he should be able to say, “Yes”. When asked as to if he knows medicine, he should be able see the patient and do diagnosis and prognosis! Thus he should be able to teach the village Vaidya, some of the intricate points of his profession! So should he be an Expert in Painting, Master in Carpentry and Maestro in Music! Having made the worker in that field his Sishya, having taught him the finer nuances of his job, he should accept whatever the Guru Dakshina, without cribbing and be satisfied!
83. Still in some odd areas, if there is some rare special privileges, then that would be absolutely justified. For example the person issuing tickets, say for a function, should be seated inside an enclosure. It stands to reason that, he cannot be milling around with the crowd jostling for the tickets! In the place meant for distribution of tickets, if you argue that, “It is not correct for the person issuing the tickets to be seated inside an enclosure while the recipients have to stand outside. This is not ’Samatvam’! We want equality for all!”, that would not be reasonable. Result could only be chaos. Everybody need certain special proviso, to do their duty effectively. If some one is sick in the family, we do take special care of that person. Everybody cannot be equal all of the time!
84. There are common Dharma stipulations for all castes in our religion. But there has to be some special proviso for certain duties. That is not partiality. Actually those conveniences and liberties are meant to be misused. Those provisos are meant for everybody’s benefit only. To give the Brahmin working space to move around, without being smothered in a crowded environment, is not too much to ask for. Since after all their actions are not for their own sake but on behalf of everybody!
85. There should be love and unity in our hearts. It is not enough to physically intermingle as one Jaati. You take all those societies for comparison, where there is no caste or Jaati. Even if you take the socialistic pattern of society, supposed to be obtaining in the Communistic countries, are there no gradations in them? Take the western countries, where anyone marries anybody. Look at the mutual hatred, competitiveness and intolerance prevailing in those societies! Comparatively, in our set up, people had different areas of responsibility as far as the work load was concerned. But they were all mutually complimenting each others job. There was mutual respect for each others work. Whether it was construction of a Temple or digging of a pond or conduct of a festival; there was co-operation and synergy.
86. If the daughter-in-law of the family does not speak directly to the father-in-law, it is due to inherent respect and not due to hate. When there is an occurrence of death or child birth, with in the family there is supposed to be varying periods of ‘Asoucham / Theettu’. Then even close relatives are not supposed to touch, that is, avoid physical contact. That does not mean ‘untouchability’ as a social evil, as it is made out to be. The defect is in the perception and not in the tradition itself!
All for Everybody’s Benefit Only
87. In the Brhma Yagnam, the Brahmin is required to share his food with, the Gods, Rishi-s, Pithru-s, Athiti-s, animals, birds and insects, everyday. In Vaisvadevam, he is required to specially cater for the visitor from the fourth caste if any. All that is said in the Veda-s are for universal benefit. “Lokaah samasthaah sukhino bhavantu!”, is a prayer literally wishing for everybody’s happiness. There is not a single sentence in the Vedas of narrow minded parochialism!
88. A Kshatriya’s activities of protecting the borders, internal government, administration, policing and so on; are all meant for everybody’s welfare. A Vaisya’s activities of trade and commerce are all meant for the society’s welfare only. Their Dharma is mentioned in Bhgawat Gita as, “krishi, gow raksha, vaanijyam vaisyam karma swabhaavajam”. Here three main duties of the Vysya caste are said to be, agriculture(food production and food processing), taking care of cattle, dairying and related activities, (especially taking care of the milk producing cows) and conduct of trade and commerce(Gita XVIII.44). Through these activities, they provide the services to the whole nation. To work for the welfare of the nation by producing more and more to meet the requirements of the population is a Vaisya Dharma. To increase productivity and help others in establishing industries is part of that Dharma. To procure things from different parts of the globe and fetch it to places where it is not available, is part of the same Dharma. It is a great service to the society.
89. At the same time not to do business, for a Vaisya is a sin! Similarly, for a Brahmin it is a sin not to be doing his Karma Anushtana and do some other’s job of trading or soldiering or providing service. We must refrain from thinking that they are all pulling in different directions. They are all doing their allotted role for everybody’s benefit, while benefiting their own selves. That is but natural! The idea should be to help each other while taking the rightful share. Personal advantage should not be at the undue cost of others.
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 153 (of Vol 2) Dated 17 Sept 2008

DEIVATHIN KURAL # 153 (of Vol 2) Dated 17 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the last para of page number 1,010, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 152 (of Vol 2) dated 15 Sept 2008.)
The Hindu Religion’s Immortality
71. Whatever moral directions meant to be followed by all in the other religions, like the ten commandments are there in our religion too. In addition, each caste has their own Do’s and Don’t’s, in our religion. These special directives are in relation to the specific roles to be played by those castes. It is this separation of the society in to various castes, based on their duties, that is the cause of the longevity of our religion. Our religion has lasted for many Yuga-s. Yuga, covers a very long period of time as known to the modern world. No other religion seems to have this sort of longevity.
72. (KTSV adds from Bhagavad Gita by Swami Sivananda, Divine Life Society, page no. 190. While commenting on ‘a day of Brhma’ in the Chapter 8, sloka 17, Swamiji says the following:- “ Day means evolution or projection or manifestation of the universe. Night means involution of the universe or Pralaya. The worlds are limited or conditioned in time. Therefore they return again. The world of Brhma [Brhmaloka or Satyaloka] is also transient, although it lasts for a thousand ages. When the four great Yuga-s have gone around for a thousand times, it makes a day time of Brhma and when an equal number of Yuga-s pass again it makes a night.” Suryasiddhanta speaks of a similar division of time, as per which, Kaliyuga which is the shortest, lasts for 432,000 years. Dvapara Yuga preceding it is for double the period of Kali Yuga. Dvapara in turn is preceded by Treta Yuga which is three times Kali. Before that is the Krita Yuga, which is four times Kali. So, these four Yugas put together make, 4,320,000 years. Thousand times this is one Kalpa, a day of Brhma! Two such Kalpa-s make Brhma’s one day night of 8,640,000,000 number of years on this earth! You have to multiply this number by 360 for Brhma’s one year. That multiplied by 100, is the life time of Brhma, which is 311,040,000,000,000 number of years on earth! Then is the Maha Pralaya and pronto! There is a new Brhma!!!)
73. I look at our Religion as being exactly similar to our Temples. Our Temples are not so clean, white washed, painted and well maintained as a Church or Mosque. Our temples are found in various conditions of care or the lack of it. There is no counting the number of plants and trees that have taken roots within the temple premises and on its walls. The Temples are bearing and withstanding years of such neglect. But these Churches and Mosque will not be able to withstand, such ill treatment. They will have to be repaired every two years or so. But our Temples are made of granite stones. Their foundations have been made thousands of years before. So, they are able to somehow survive without periodical repairs.
74 We do many things inside the Temples, not supposed to be done there. They withstand a lot of such misuse and abuse. These Temples are looked upon as ancient heritage landmarks, by foreigners with awe and admiration! Despite the neglect and abuse, these Temples stand as the witnesses to a glorious past. If you think of breaking them down, that will be found to be equally a monumental job! Our Religion is also like that only. There is something not correctly identified by us and not available in other religions, which is the reason for its longevity!
75. That one something is Varna Ashrama Dharma. In other religions there is a common list of Do’s and Dont’s for all. So we may think that they are better and more easily acceptable and hence in the ascendancy. But all this is for a short period. Sometimes their popularity may be high. Then they could vanish out of existence too. In India we have seen times when Jainism and Buddhism were wide spread. Then Jainism got shrunk. Buddhism mainly went out of India to Asian countries. Then came the Muslim religion and then the Christianity. Yes it is a historical fact that many such influx has been there in India. They get Indianised and get mellowed down, absorbed, assimilated and accommodated! The real Hindu Indian Ethos is Live and Let Live! That will prevail. Look at Greece, Egypt and China. The religions that were the backdrop of those civilizations have all but disappeared. Only this Hindu Religion, despite the onslaught of countless attacks from inside and outside, despite all these changes, refuses to die and disappear!
76. There was a palm tree. On that a creeper spread its tendrils and slowly climbed over it. In a few months, the creeper had spread all over. Then this creeper plant thought, “What is this? For the past few months, this palm tree has not grown even an inch, whereas I have completely covered it! This palm tree has outlived its usefulness.” Saying so, the creeper had a hearty laugh! Then the Palm tree answered. “Since my birth I must have seen a thousand creepers like you. You are the 1001st. Each creeper said the same thing. I never told them off!” The Hindu religion and other religions are like that only relatively. In this Hindu religion, each caste has different Karma Anushtaana, the benefits accrue to all equally, while benefiting the society as a whole!
No Special Privileges
77. By the fact that the Brahmins were required to abide by the most difficult restrictions and taboos, while living as simple a life as the poorest in the society, it was made clear that it is very wrong to say that for their parochial benefits, they got the Saastraa-s suitably written. There is another indisputable evidence or proof of the fact that the Saastraa-s were absolutely impartial and above board! All Vidya, Arts and Crafts, the Brahmin is supposed to excel in. But he is not supposed to make any of them other than ‘Adhyaapakam’ his profession. May be Carpentry or Shilpa Saastra, or Music or Dance; may be Archery or Medicine, he has to learn and teach, but not make it a source of income for himself! Such restrictions levied on himself is clear proof of the fact that the Saastras required a much more severe regimen from the Brahmin than other castes!
78. Now everybody is equal in everything, they say. Especially in front of Laws of the land and Justice, everyone is equal, it is roundly claimed. But, in the parliament, in the courts, the various arms of the Government; are all asking, claiming and agitating for special privileges. The Members of the Parliament are the worst in this respect. They have cornered and pocketed such enormous privileges in terms of pay, perks, traveling allowance, number of free travels by plane within the country and to foreign countries, medical expenses and so on; it makes shameful reading for a country which is supposed to be a ‘still developing poor nation! Then they arm themselves with so much special powers that, even my this statement could be considered as ‘contempt of court or parliament’!
(To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 152 (of Vol 2) Dated 15 Sept 2008

DEIVATHIN KURAL # 152 (of Vol 2) Dated 15 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the last para of page number 1,007, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 151 (of Vol 2) dated 12 Sept 2008.)
60. ‘Aasoucham’ is ‘Theettu’. When a Brahmin has a bath, prior to the conduct of any Karya or Kriya or Yagna, he is supposed to have cleansed him self preparatory to that important function! Now, till the function is over and completed, he is not to be touched physically. Even when this happens accidentally, he has to take another bath and start all over again. That physical contact may be just a slight touch of the tip of a finger. It could be another Brahmin, (Srouti or Deekshidar or Misra or Chaturvedi,) and need not be a Sudra or Vysya or Kshatriya! He is still ‘asoucham’ and take another bath, to start all over again the ritual!
61. This very Brahmin participated, rubbing shoulders with all and sundry, with no consideration for things such as ‘touchability and untouchability’, in functions such as pulling of the huge Temple chariot in a function such as ‘Ratha + Utsavam = Rathotsavam!’ They returned home and ate their food without having had a bath. There is no ‘asoucham’ involved here. So says the Saastra-s. That was the period when they were one in all respects while keeping their separate identity intact, in the professional fields alone. That they were not united is only a convenient canard created by the White man for capturing and retaining their hold over the vast country!
62. But later after Mahatma Gandhi’s monumental efforts to regain the independence from the Britishers, a multi pronged effort has been afoot to sustain the canard made of lies and fiction. By clever propaganda the canard has been enlarged as though, the casteism is the worst of social evils in the whole world. As time went on, the reformist’s slogan ‘no castes’ has been expanded to, ‘no castes, no temple, no veda and no Hinduism’! But at the ultimate level Vedam itself says, ‘No need for the Veda-s or castes.’
63. ‘Once you have attained to Gnana,’ Upanishad says, ‘Vedam is not Vedam and the un-touchable is not un-touchable’! Till that realization occurs, you need the Veda-s, the Temples, Castes and the rituals. You need all the differentiations; to go beyond separateness. For the one who is constantly endeavoring to get liberated, everything becomes one at the end. At that end, he has no more duties to perform (Gita III.17). In this world of give and take; transactions and trade; odds and sorts; to talk of universal oneness and say that there should not be any differentiations, would not be very correct. In this transactional world, this concept of Adwaitam should be apparent as, universal unconditional Love towards one and all! Love towards all Jaati-s, all animals and life-forms; without any preferences and dislikes!
64. So say the Saastraa-s! That is, Adwaitam by Love and Dwaitam by actions and interactions. Inner under current of universal love should always be there. In action, however, we have to treat others as others only. Vedam says, “Bhaavaat dwitam kuryaat; kriyaat Adwaitam na karhichit”. This means that, in our understanding and assumption, Adwaitam should be there and not in our interactions with others! There will be order and neatness, in the worldly life only if we differentiate and recognize the individuality in all as separate identities. Then only we can progress in our meditation, without any confusion and agitation! So, Adwaitam for our inner convictions and Dwaitam for our interactions is the right approach. The worldly life is unreal. Sanaatana Dharma, organizes it systematically as though it is real, till you attain to realization!
65. In that, what was organized in to four Varna-s, has further branched out in to many sub-castes. Like the ‘Sapta Swaraa-s’(What is called the Octave in western music, is Sapta Swaraa-s in Indian classical music, as the eighth note is a repetition of the first!), by mixing in various ways become 72 Mela-Karta Raagaa-s and further give birth to many Janya Raagaa-s, the four castes have generated many combinations of sub-castes. These sub-castes have their own traditions and have their own Sampradaaya Dharma.
Other Religions
66. If other religions have these sort of differences within their own religions, these would not be seen as big draw backs. Not only that. People from other religions, in trying to popularize their own, have made it a point to make fun of our religion, on this platform. If you deeply look into it, it is this Hindu Religion, which has lasted the longest and is still thriving. It is our civilization which withstood the test of time. Other civilizations have come and gone in to oblivion. This, ‘inner oneness and outer separateness’ is a unique feature of Sanaatana Varna Ashrama Dharma, which is the cause of its longevity.
67. In other religions, there is much oneness and division too, which are virtual divorcing of ways and concepts. Christians have Protestants, Catholics and Greek Orthodox Church. Then when you go deeper in to it, amongst those who consider themselves to be Christians, there are numerous different doctrines and traditions. There are many controversies between the denominations, which persist to-day! Let me just try and list a few of their different churches. There are, Eastern Orthodoxy, Arianism, Non-Trinitarian, Presbyterian, Anglican, Restorationism, Anabaptism, Protestantism, Anglicanism, Western Rites, Roman Catholicism, Eastern Rites, Oriental Orthodoxy, Assyrian Church, Adventists, Lutheran, Holy Church and Independent Catholics. The list is hardly exhaustive and comprehensive of all the divisions!
68. Then if you take the Islam, on the one hand, it is very close in principle and concepts to, Adwaitam, Dwaitam, Visishtadwaitam and Saiva Siddhantam, in some concepts, while on the other hand, it considers itself as totally different and unlike any other religion! The three major divisions are Zia, Sunni and Ahmedias. Then there are some Patani-s and Labbai-s. Not only that they do not have marital relations amongst some of the divisions; Zia and Sunnis hate each others that, we often hear of overt and covert war like situations in countries such as, Pakistan, Iran and Iraq.
69. They are all one, on the one principle of criticizing the Hindus on the grounds of Caste, so as to conveniently convert them in to their own religion by use all sorts of props! The most important point here to take note of is that, it is in India that any and every religion has found lodging and thrived. We have let them come in and despite the initial periods of wars and blood-shed, have managed to Indianise them to quite a remarkable degree! It is worthy of mention that some Jews, who were lucky enough to happen to land up in India, after the diaspora, found a very comfortable niche in India. So have Sumerians, Parsees and Assyrians!
70. In the next e-mail, I will further elaborate on three things. One, that we believe in ‘Athiti Devo Bhava’, that is our hospitality. Two, that we do not believe in Conversion but Inversion. Three, on the logic of this Religion’s longevity!
Sambhomahadeva.

DEIVATHIN KURAL # 151 (of Vol 2) Dated 12 Sept 2008

DEIVATHIN KURAL # 151 (of Vol 2) Dated 12 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from page number 1,004, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 150 (of Vol 2) dated 10 Sept 2008.)
50. I am going to translate the sloka which I had quoted in the last e-mail. If you divide the day time into eight parts, the Brahmin may be able to partake his food only in the fifth or sixth part of the day! Before that, he is not to have some ‘Nasta or snacks or light eats’! Even in that, ‘panchame a-hani shashte vaa’, what is his menu supposed to be. He is not to have ‘Sakkarai Pongal or Badam Kheer’ and so on! No. He is to have some, ‘saakam pachati’, meaning green leaves to be plucked, cooked and eaten. Some ‘mullik keerai or ponnaangkanni keerai or pasalai keerai(spinach), not belonging to anybody, but growing wild on the river bank! That is why the Brahmin was required to locate his hut on the river bank.
51. Another reason is that he was required to take a bath, say ‘at the drop of a hat’ to borrow a phrase from the English language! He is not supposed to keep money. He is not supposed to beg, for his own sustenance! He can do ‘Yaachagam’, that is begging, for conducting a Yagna, may be a small one or even a Vaajapeyam! But no one should be able to say, “Who is this Brahmin? Where has he come from, to grab and eat?” This is the meaning of the word, ‘anrunee’ that is, irreproachable, because he is not indebted to anybody! ‘Daaridryam’ that is, poverty and ‘aparigraham’, that is, not possessing anything more than the minimum essential requirements; are the defining Brahministic characteristic quality. So he is not supposed to take anything on loan either!
52. The trend now-a-days for the common man to industrialists and corporate entities to Governments; is to take loan and do everything on credit / deficit financing! You are clever if you do business with other peoples money and never with your own! Governments want to exploit other countries resources and safe-guard their own! If there is one lot of people who are living by their own by-laws, without taking loans, I think, they are the ‘narik-kuravargal’, that is, the nomadic gypsies only!
53. The last character quality of that Brahmin described in that sloka is, ‘apravaasam’. Whether recognized or ignored, whether respected or disrespected, even when in utter poverty, he has to do his Dharma and remain within his place or region! Now, when people claim that they are settling in England or America or Australia; when people for some extra earning want to go and settle in other countries; it is looked down upon in our Saastra-s.
54. Since the early stages of our history, till recently, all the Jaati-s were used to daily hard work, irrespective of whether they were Brahmins or Kshatriya-s or Vysya-s or Sudra-s. They used to willingly abide with simple living. There was never any hatred between the Jaati-s and there was never any talk of doing away with the caste system of the society! All this talk of reformation and correctional arrangements, basically evolved from an idea that the very caste system was with the ulterior purpose to facilitate exploitation of some castes by others. There might have been some misfits or aberrant behavior on behalf of some. But those were only exceptions and not the rule!
55. Simplicity in life and physical hard work are the best for attaining (Trupti and Chitta Suddhi), satisfaction and clarity of mind. That is how it has been going on for not only centuries, but for thousands of years, in this country! We should take note of the fact that the Saastra-s which divides the society into various Jaati-s, insist and emphasize, the importance of the requirements of ‘simplicity and physical hard work’, in day to day life!
56. I said that Guna and Manobhava are not being considered as the basis for selection of prospective candidates for jobs these days. All the problems in the job market are due to the fact that, money and personal convenience are the only criteria. The competitiveness, jealousy and heart-burn; are all due to this only. In the olden times, when birth was the basis, the natural talent and aptitude, accrued automatically! People were hereditarily entitled as though to refinement and expertise. Now, it seems as though that everyone is entitled to mediocrity and inefficiency!

The Matter of Equal Opportunities
57. Like talking about Guna and Manobhava, as the basis of employment, the matter of equal opportunities, is another impossible dream! The number of seats say for Engineering and Medicine every year, are pre decided based on other considerations such as, availability of qualified teachers, and the profitability, in each College or Institution, in each State and the whole Country. Then much less number of seats are planned for many other new specialized subjects such as Atomic Science and so on. Then when selecting students for these courses, some are selected and some are discarded. Same thing happens in all sorts of selections, even at the highest levels. People dropped or selected, are exactly similar in capabilities and qualifications! We are not arguing about these things.
58. We are not questioning as to how the Government arrives at the number of Engineers, Doctors, Auditors and so many other professional jobs; required for the country, in the next year or decade. We are not raising our voice, as to why is someone selected and as to why someone else is dropped! Evidently we cannot say that all the qualified persons should be selected. Though Education is a subject of concern to the whole country, many private organizations are entering in to this area, as it is good business. We are quietly accepting what ever is happening. Then why are we objecting and interfering only with whatever is said in the Saastra-s? Why are we trying to import many of the policies and concepts which might have been suitable for conditions elsewhere in the world, in to our midst, without due consideration of the deleterious effects such concepts could have in our country? Many of these concepts have been verbatim taken from the French Revolution. Those ideas were suitable for the conditions existing in that country at that time!

Unifying Force
59. If your question is, “ OK. If the Jaati-s are so separated, how can the society be integrated?”, my answer is that, say in the India of yore, the whole country was more united, than to-day! The reason was the fact that, despite the division into different Caste-s, they were aware of being belonging to one religion and had equal trust and belief in the Saastra-s! In center of each town or small hamlet, there was a Temple. There, they were all devotees of the same God. That bound them in to unity. They all joined hands in prayer, devotional rituals and religious celebrations! They all contributed and participated, individually and collectively.
(More about this to continue.)
Sambhomahadeva.

DEIVATHIN KURAL # 150 (of Vol 2) Dated 10 Sept 2008

DEIVATHIN KURAL # 150 (of Vol 2) Dated 10 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from page number 1,000, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 149 (of Vol 2) dated 08 Sept 2008.)
39. I said that even in western countries which are known as developed countries, with the maximum of modern amenities and facilities plentifully available, they are not happy. Actually there is more per capita unhappiness and gross unhappiness than anywhere else! Every American individually and the Nation collectively is deeper in the ‘red’ than any other country in the world!
40. Last years model car is outdated by the time it is purchased on credit! There are other costlier brands already plying on the roads! What more modern amenities can they think of? May be soon they will make individual flying, from roof-top to roof-top an ordinary happening. Then what? Look at house construction. A hut which was man’s dwelling place, had tree leaves closely meshed as the roof with the mud floor being coated with cow-dung! Such a house became cemented with mosaic floor, to tiled to vitreous tiles to granite to marble to deferred loan payment to fore-closures! There is no end to human desire for luxury and there can be no end to human greed!
41. Look at textiles. Everyday there are different kind of materials being added to the repertoire. More and more newer, nicer, softer and costlier materials only lead to the state when one is never happy enough and satisfied enough! Without satisfaction, we have to carry on increasing our income, endlessly! This was very well known to our fore fathers. That is why they insisted that man should ‘not’ try to earn more than what was required to satisfy the bare necessities. In recent times this is what Mahatma Gandhi emphasized.
42. In this century, in the name of ‘progress and equality’, man has been driven to ever widening chasm between what he has and what he wants! This so called ‘progress and equality’ will never let anybody be happy and satisfied. Competition, jealousy and heart-burn are ever widening vicious circles engulfing everybody in their wake! As per the Varna Ashrama Dharma, economically without any variation between Jaati/Varna, everybody was supposed to be at the same level. They were all required to lead an equally simple life of no pomp and show! Then only there can be equality without any scope for heart-burn.
43. Too much money and luxury should not be available to anyone of any profession. More than all that money can fetch you, the most important thing that we are all looking forward to is ‘inner self satisfaction’ or ‘Atma Trupti’. All the events and actions of this life are for that satisfaction only! It is the mind that has to feel that fullness, wholesomeness. That fullness is not going to be achieved by any possession whatsoever. This fullness, wholesomeness, is actually a prerequisite for ‘Bhagawat Dhyanam and Chintanam’! ‘Podum enra maname pon seyum marundu’, is a Tamil proverb, which says, ‘the mind that says ‘enough’ is a golden medicine! Another Tamil proverb says, ‘alavukku meerinaal amirtamum visham!’, meaning, ‘even nectar is poisonous if limits are crossed!’
44. That is why, if you give too much importance to bodily comforts, you can never get away from the clutches of the senses, which will pull you down into the mire of never ending dissatisfaction! Similarly, if you avoid physical hard work and look for comfort and luxury; this mind will be corrupted beyond recognition. So, spiritual advancement is only possible with certain amount of discomforts coupled with hard work and perseverance!
One Big Misunderstanding.
45. There is one big misunderstanding videly prevalent, instigated by some vested interests that, in the arrangement set up as per the Varna Aashrama Dharma of the Saastra-s, the Brahmin has the easiest of jobs, with the maximum of income and least of inconvenience. This is totally wrong!
46. In the system as evolved by our Saastra-s, the physical labour required to be in-put by a Brahmin is not any less as compared to a farmer in the field or a blue collar worker in the factory! There is a wrong notion in the minds of people who, not being aware of the Karma Anushtaanaa-s required to be observed by a Brahmin, that having drawn maximum work out of other castes, the Brahmin used to sit happily and enjoy the benefits of a comfortable life! The Brahmin had to get up at four in the morning. Rainy season or winter, he was required to have a bath in cold water. From then onwards, he had an endless series of Karma-s lined up. Sandya Vandanam, Brhma Yagna, Oupaasanam, Deva Pooja, Vaisvadevam, and then may be some Japa and may be one of the 21 Yagna-s. In the heat and smoke of Homa he had to fast on many days. If other caste people sit like this for four days, they will know as to how physically tiring the Brahmins work could be! How many days the Brahmin had to go without food! To give you one example, Ekaadasi Vratam could go on till next day afternoon. And that day if it happens to be a day for Sraardham, you just had it!
47. Other caste people do not have this sort of requirements to fullfil. They are expected to eat their full before starting the day’s work. The farmer could have yesterday’s cooked food especially left over for next day morning, known as, ‘pazhiadhu’! If you have that rice cooked and soaked overnight in water, now eaten early in the morning with some salt, a few pieces of onion and some hot red pepper to bite on; Oh! The experience could be heavenly! Brahmin does not have this ‘right’! The Dharma Saastra-s were not written for the sake of ensuring the ‘rights’ of the Brahmin.
48. If that was the case, he would not have assigned to himself the toughest of the regimen, with the most rigorous discipline. By the time he has his food of the day, it would be one or two in the afternoon! On days of Yagam / Sraardham, it could even be 3 or 4! By that time the farmer in the field would have had the Lunch (his second meal of the day), brought by his wife to his work spot and would be taking his afternoon nap under the shade of a tree! What do you think that the Brahmin’s food would contain? He was not supposed to eat a very nutritious food. His cloth were not required to be to elaborate either. One loin cloth, one Veshti to go around (literally Veshti means to ’go around’) his hips and legs and one smaller piece of cloth, thrown on the upper torso, as ‘uttareeyam’ (meaning the ‘upper‘). The farmer could save money, but the Brahmin was not to do that! Then he had no right to take a loan!
49. In Maha Bharata, Yaksha Prasna, it is clearly given as to how simple a life was to be led by a Brahmin! “panchame a-hani shashte vaa saakam pachati svegruhe I anrunee cha a-pravaasee cha sa vaari chara modate.” Try and decipher the meaning of that. I will give you the meaning in the next e-mail!
Sambhomahadeva.

DEIVATHIN KURAL # 149 (of Vol 2) Dated 08 Sept 2008

DEIVATHIN KURAL # 149 (of Vol 2) Dated 08 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the middle of page number 996, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 148 (of Vol 2) dated 06 Sept 2008.)
29. A very small percentage of people find their way into a job or profession suited for their individual aptitudes and capabilities. A man with dispassion may find a job requiring high flown rhetoric! An imaginative person capable of going through enormous data base and arrive at a workable plan, may find that he is in a job of brainless physical iteration day in and day out! A person keen on active out door adventure, may well find himself responsible for maintenance of archives of old records! People interested in fine arts such as music and poetry, may be guarding the national border from a forward area bunker! Many of them may not even know or be aware that they are doing the wrong job and what is their preference! Problem is one of the vast gulf between the qualitative requirements for the job and correct/incorrect identification of potential in the selection process!
30. Do not ask me as to how do I know all this? Though I am sitting here in the Matam, all sorts of people come to me with their prayers and wishes. From this, the most pertinent observation I make is that, no body with the right qualifications is in the job suitable for him! That is, the capabilities and qualities of individuals are not necessarily matched to the qualitative requirements of the job!
31. One father comes to me and says, “For my son, we have applied for a seat in the Engineering College. We have also applied for a seat in B.Com. If we do not get the seat in engineering, he has to join B.Com. Engineering course is preferable. Periyavaal should bless us!” Is there any relation to the sort of job one would do with an engineering degree and a degree in B.Com? The boy may end up in one of them depending on many other factors, other than his Guna!
32. Another boy comes to me. “I have passed Intermediate with flying colours. I am wondering whether I should join Medical or do M.A. and then I.A.S.?” Now tell me as to what is the connection between Guna and Karma here? There is a practicing lawyer or industrialist. Then he joins a political party and over time becomes a minister. Then amongst the cabinet of ministers, there are professors, doctors, lawyers and some totally unlettered. Who can say as to what are the Guna-s to be in the minister and the lawyer / engineer / professor? Not only in the high level, this is applicable at lower levels too. Some one says, ‘Sir! I was in the Army. Retired as a L/Nk. Now I am working in the cinema theater.’ Some one else says, ‘After having been a server in a hotel all my life, I am now running a retail shop for under-wears’. The permutation combinations are aplenty!
33. The Government is also mouthing this phrase, ‘socialistic pattern of society’, endlessly. It is their confirmed policy that each should get the sort of job most suited for his aptitudes and capabilities and qualifications! Then they conduct competitive Indian Administrative Service exams. For the sake of research can you please find out as to how they are apportioned to Administrative / Foreign / Police / Customs / Railways and so on? Let me tell you, after some brilliant students get their choices, it is ‘sifaarish and recommendations’. Then it is ‘random relegation’! There is nothing of the individual’s ‘Mano bhava and guna-s’ whatsoever!
34. So, my observation is that, mostly people are not getting into jobs most suited for their aspirations or aptitudes or capabilities. They somehow adjust to the job that they get! Generally, the comparatively easier jobs with more remuneration are preferred. Wherever there is less discomfort, people compete for that. Now a days the trend is, preference for the sort of jobs where there is more opportunities for making money by devious means such as, for favours offered or for ignoring and turning a blind eye to the rules and regulations. Guna and Manobhava are all principles for which people only pay pure lip service!
35. But in the erstwhile arrangement that had been perfected over the centuries in our country, the very work was naturally his by birth. He was endowed with the traditional acumen and expertise for that specific job. Thus the work enabled his individual personal advancement and ennoblement, while being very useful and suitable for the welfare of the society as a whole! Three main qualities of that system stands out clearly! One is acceptance of ones position, status and work. Second, the suitable Guna and aptitude were in-born. Third, the total involvement, sincerity, hardwork and natural acumen that was there, without being asked for! This resulted in such noticeable excellence in what ever the Indian Hindu did. This is not vacuous self praise!
36. The spikes of the far reaches of the Indian society in Science, Medicine, (Ayur Veda, Siddha Vaidyam, Surgery and so on), in Mathematics, Astrology and related areas; the concept of Zero and Universe; the relation between the radius and the circumference in a circle; the principle of Adwaita in Philosophy; the game of Chess; their contribution in Arts and Crafts, Dance and Drama, Sculpture and Literature; really there is no end to Indian contribution to the world in quantity and quality; and it is still continuing! Let alone all this, You have to have really an extremely vast sense of liberality and accommodation to make a wish for universal happiness, such as, “lokhaaha samastaaha sukhino bhavantu I sarve janaaha sukhino bhavantu II”, meaning, ‘let all the worlds be happy and comfortable, let all the people be happy and comfortable’.
37. If nothing else, at least the Indian was not all the time cribbing about somebody else’s luck! The Brahmin with his Veda-s, Anushtana-s, Gayatri Mantra-s and Yagna-s; the Kshatriya with his bows and arrows, riding the horses and elephants and fighting his battles; the Vysya with his trade and commerce across land and overseas; the service sector of Sudra-s with their perseverance and hard work; were all happy with their work and with each other! They were all good at perseverance and hard work. I will touch this point again later!
38. Too much luxury is bad! To-day everybody wants all comforts and luxuries of all sorts. There can be no end to such demands! This is nothing but instigation of ill founded desires. Are people in those countries where everyone has a house, car, fridge, radio, tele-phone and so on; HAPPY? ( In India itself, even the rag-picker has a cell phone today! But is it any indication of the level of happiness?) Are they all happy in US of A? There is maximum disgruntlement there! Murder, loot, suicide, drugs, same sex marriage of gays and lesbians, molestation of young boys and girls are all common occurences there! That too, the identified criminals are Senators, Mayors, Bishops, School Masters, and so on!
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 148 (of Vol 2) Dated 06 Sept 2008

DEIVATHIN KURAL # 148 (of Vol 2) Dated 06 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the middle of page number 992, of volume 2, of the Tamil original. This e-mail is a continuation of Deivathin Kural # 147 (of Vol 2) dated 03 Sept 2008.)

19. These qualities, characteristics and behavior patterns of the individual are hereditary and so are the Guna of the Jaati, for which the Hindu Saastraa-s lay out the duties as Jaati Dharma. There is no apparent or implied contradiction in this. Parasu Rama and Dronaacharya, were Brahmins, with Kshatriya like qualities; Dharmaputra was a Kshatriya with Brahmin like qualities. Viswamitra was a Kshatriya with immense physical capabilities of Rajasa Guna-s but still became a Brhma Rishi of renown. They were all exceptions to the rule, one in a million or more, which only go to prove the rule! So, Sri Krishna’s statement in Bhagawat Gita correctly identifies the fact that, Guna evolves from the Jaati by birth.

20. How is it that the very birth could so organize a person’s character qualities, suitable to his future profession? I would simply put it as his ‘Karma Vinai’ and you may call it fate! Your interpretation of fate has an element of ‘random accidental chance’ in it. When I say ‘Karma Vinai’, it is still fate, but with a perfectly logical, cause-effect relationship, between your actions in your past lives and their net effect in the present one! So, a man’s guna and aptitude, preferences and choices; are already programmed. Modern sciences confirm that, a person’s individuality and heredity are all already programmed in to the genes!

21. So, in our past, before the individuality could develop, having been born in a set of environment of a Brahmin family or that of a carpenter or sculptor; the child simply accepted the family background without any regrets or objections or undue ambitions or disappointments; started learning the ins and outs of that profession. All the tricks of the trade, subtle points and nuances, were learnt without competitiveness and greedy ambition! Even to-day the child will do that, if only you let it happen instead of creating confusion, for whatever personal axes to grind!
22. When people did not have misplaced ambitions, covetousness, they were happy in belonging to their lot while being a part of a homogenous society. There was real unity in diversity! Right from a very young age, there was loyalty towards ones profession and aptitude to learn all the intricacies from may be an uncle or grand father or ones own father! So the Guna automatically developed as befitting the requirements of that profession. I would rather hold my fond view that it was then and only then, that ‘the right peg was in the right hole’ and it is only now that ‘every right peg is in the wrong hole, ‘ad infinitum ad nauseam’! Having ‘put the cart before the horse’, people are blaming the cart or the horse or the driver; any two or all three!

23. What do psychological big-wigs say to-day? They claim that a person’s mental and physical attitude, character and capabilities; are affected and shaped to a large extent, by his heredity and environment! In olden times, each person took to the profession of his forefathers. They all lived in the same village, in Agraharam, Cheri, Senniar Theru, Kammaalar Theru, Pandara Vaadai and so on (all names for the streets in which people of different professions live). The background heredity from the past and the present environment, meshed beautifully, without an element of conflict! These two factors, essentially made his character qualities suitable for his traditional profession. This matter is more acceptable when put in the words of Mahatma Gandhi who says, “ The Gita talks of Varna being according to Guna and Karma, but Guna and Karma are inherited by birth.”
24. So, the fact that there was no contradiction between the policy and practice of Sri Krishna’s words and actions has been certified by Mahatma Gandhi himself, who also happens to be the foremost of all reformists of the Hindu religion and Indian society! I sincerely wish that others who call themselves reformists, would refrain from pulling the Veda Saastraa-s and Sri Krishna Paramatma into the mire of their cerebral and verbal gymnastics!
25. Sri Krishna is not one to worry about other’s opinion about his utterances. He is quite capable of saying, “You better listen to what I have to say”! But when He is giving instructions for people to abide by, instead of simply giving His orders, to emphasize that ‘what Saastraa-s say is the authority’, shows that it remains so forever. A study of Bharata, Bhagawata, Vishnu Purana-s, clearly reveal this fact that the division into various Jaati-s was based on birth only. These so called ‘research’ people always carry out a search, and come out with an illogical explanation for implausible theories of their imagination. That is why I am reiterating that Bharata, Bhagawata, Vishnu Purana-s, leave no chance for a doubt that ‘birth was the basis in deciding the Jaati and Varnashrama Dharma!’ It is here that God clearly states:-“ya : saastra vidhim utsrujya vardhate kaama kaarata : I na sa siddhim avaapnoti na sukham na paraam gatim II Tasmaat saastram pramaanam te karya akarya vyavastitou I gnaatva saastra vidaanoktam karma kartum iha arhasi II
26. Let me translate these last two important slokas number 23 & 24, of Bhagawat Gita, Chapter XVI. ‘He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, attains not perfection, nor happiness nor the Supreme Goal. Therefore let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures. Thou shouldst act here in this world.’
27. ‘OK. It is alright if Veda-s and Krishna insist on Jaati Dharma by birth. We do not accept that. It is rather unfair. We should be able to see that a person’s profession is more attuned to his aptitude and character qualities that is, Guna and not be based on his Jaati /Caste! We must get rid of this forever!’ This may be the reaction of some people still! Let us see as to what extent, this concept is actually put in practice! On deeper thinking you will find that, this concept is over stated in theory and underplayed in practice!
28. The fact is that, in to-day’s world, people seem to give too much importance to freedom in what ever they say or do. This is because everyone has a huge boosted image about oneself. Who is to decide as to whether their views are useful to the society in the short and long term? Then what happens to the values of humility and humbleness? Let this be on one side. Let us look at whether and to what extent, people are fitted to the right job based on their personal, individual aptitudes, talents and capabilities. I would say, ‘Not Even 10 percent!’
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 147 (of Vol 2) Dated 03 Sept 2008

DEIVATHIN KURAL # 147 (of Vol 2) Dated 03 Sept 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the middle of page number 988, of volume 2, of the Tamil original.)

9. The Point of View from Veda-s and Gita. Let us now first look at the argument in the Veda-s itself that ‘Jaati is not by birth’. Since after all, Veda-s are the root, we must clarify this first. This is exactly like the insistence that Veda-s approve of only ‘Adult Marriage’ and not ‘Balya Vivaham’. That is without reference to the context and continuity, to quote from some corner of the Veda-s with wrong generalization and misunderstanding.

10. I will give you one strong proof of the fact that as per the Veda-s, Jaati is from birth and not by Guna, (a term which includes in its meaning shades of inclination, tendencies, traits and characteristics). The Samskaras such as SouLam done at three years of age, Upanayanam done at five or seven years of age, are done as per being born in a Brahmin family and not by assessing your Guna-s! At very young age (that is, before the traits or aptitudes can be identified), since there are various Samskara-s based on birth; it is clear that as per the aim of the basic Saastraa-s, the differentiation on Jaati, were not based on Guna but on birth.

11. Let us look at the Gita. “Sama Darsanam” is a concept mentioned in Gita (V.18), meaning ‘to see everything as equal’! From this to conclude that there are no differences between Jaati-s is, ‘jumping to conclusions’! At what stage did Krishna Paramatma say that this concept evolves? This is the stage when all involvement is over, all separateness is gone, all sense of God and his creation is no more and the man or woman has gone beyond the stage of being an individual! In that stage, everything is equal, no more disparity or separateness or differentiation! This is talked about by the Veda-s and Upanishad-s too, as being applicable for a Gnaani, who has no duty or Karma to perform. This is not applicable to you and me, who are deeply involved in the functional world of give and take, known as ‘vyavahaara ulagam’. For the Yogi, is ‘sama darsanam, sama chittam, and sama buddhi’. Never ever did Bhagawan Sri Krishna say that this ‘sama darsanam’ is applicable in this world of disparities galore! He never talked about ‘sama karyatvam’, equality in the work!

12. Bhagwan never said that there is no Jaati ‘bhedam or vitas’; but only says, “chaturvarnyam maya Drushtam guna karma vibhgasaha”, meaning that ‘the division of Jaati which divides the work as per the Guna-s, has been done by Him’. (Gita IV.13.)

13. At what age are we to identify the Guna-s of an individual and classify him under one of these Jaati-s and make him responsible for a certain set of duties? Then when is he to learn his Vidya-s and practice his profession? If he is a Brahmin or if he is to considered as a Brahmin, he should have been given his ‘ChouLam’ (of fully shaved head, with a tuft of hair left uncut, which will subsequently grow in to a proper ‘Kudumi’ after periodical hair cuts), at age three; by age five he should have been given Yagnopaveetam/poonool; and by age seven or eight, he should have joined the Gurukulam! Otherwise, the whole process of his Adhyayanam(learning) and Adhyaapakam(teaching) of Veda-s and Vidya-s(arts and crafts), will get delayed.

14. If the rule and practice were to teach his profession only after the Guna-s have formed, would lead to the situation that much of the young impressional age would have been wasted! Ask any artisan and check this point out. Let it be carpentry or jewelry or iron smith’s work or masonry or sculpture; they will uniformly tell you that the finer aspects of their craft is best learnt at a young age by repeated iteration of watch and learn! Once he is into the teen-age, laziness, greed, ego and unwarranted ambition would have over taken his personality and attitudes! He would rather like to be an artist of Bollywood or Tollywood or Hollywood or at least of the Idiot-box! The society will be denied of the benefits of the arts of his trade, as it is happening now-a-days. Instead of arts of his trade, we are subjected to only the tricks of his trade; in which he has learnt as to how to make more money out of you, whether he is a plumber or electrician or carpenter!

15. Bhagwan who repeatedly insists that ones Karma is to be done as per ones duty without wastage of even a second could not have supported the picture painted in the above paragraph. He is not a politician to have differences in his theoretical point of view and practical policy! What do we see in His life? When Arjuna sat in the floor of his chariot saying, “I will not fight. It is better for me to become a beggar living on alms instead of blood-letting my kith and kin and assuming emperor-hood!”, what did He tell him? He said, “You are born in the Kshatriya Jaati. Your ‘Swadharma’ is to fight battles and wars. Pick up your Bow Ghandeeva! Fight your battles. Demonstrate your prowess of archery.”

16. At least here one may give some sort of explanation. Arjuna was known as a great charioteer ‘Maharathan’ and ‘Maha Veera’. So, his hesitation about having to kill his kith and kin, might have been momentary. Otherwise his inner being was more prone to display his valour and fighting qualities! So, Krishna instigated him to fight, calling it his ‘Swadharma’, you may say. That Swadharma cannot be cannot be considered as Jaati Dharma, can be your view point! Thus we could make circuitous explaining away of Sri Krishna’s actions and statement and say that Arjuna’s natural tendency that Sri Krishna pointed out cannot be taken as Jaati Dharma!

17. But then let us look at Dharmaputra. He was of the view that there should never be a war. Come what may, he was ready to agree to whatever pittance the Kourava-s were ready to grant the Pandavas. From the beginning he was ready to accept even five houses in place of half of the empire! It was Sri Krishna, who having gone for last minute consultation as a Royal messenger between the two sides; who got them deeply into an irrevocable war! Even before that, he egged Dharmaputra to win over all small kingdoms to become ‘Saarvabowma’ and made him conduct the ‘Raajasooya’ Yagna! This Raajasooya Yagna was supervised directly by Sri Krishna. Dharmaputra was never for such ‘fame and name’! So it is clear that with Dharmaputra also He insisted on Jaati Dharma of the Kshatriya-s and not his natural proclivity. So, why did he say, (in the earlier quoted sloka), ‘guna karma vibhaaghasaha’?, answer follows.

18. Swadharma of Guna and Profession, Follows Birth! This Jaati dharma traditionally becomes second nature to each and everyone from generation to generation. So, when Sri Krishna says, ‘guna karma vibhaaghasaha’ there is no contradiction between theory and practice, in what Sri Krishna says and does! These very individual traits, qualities, characteristics and idiosyncrasies; put together known as Guna is also the same as ‘Swadharma’! (More about this in the next e-mail.)
Sambhomahadeva.

DEIVATHIN KURAL # 146 (of Vol 2) Dated 31 August 2008

DEIVATHIN KURAL # 146 (of Vol 2) Dated 31 August 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from page number 985, of volume 2, of the Tamil original.)

The Varna / Caste System in the Hindu Religion.

1. In our religion, there are four Varna-s, namely Brahmin, Kshatriya, Vysya and Sudra, which is wrongly known as the system of Caste / Jaati. Actually Jaati and Varnam are different. The four mentioned above are Varna-s. Within them there are many Jaati-s. Amongst Brahmins there are Iyer, Iyengar, Rao, Deekshidar and so on. In the fourth Varna itself there are many Jaati-s such as, Mudaliyar, Pillay, Reddy, Naicker, Nayudu, Koundar, Padayatchi and so on. With the influx of the western system of first / second and or middle / last names, every peculiar name has almost come to represent a family name, with some connotations of caste! Since this has become rather widespread, I am also using the word Jaati to mean Varna / Caste.
2. The four Jaati-s have their own Do’s and Don’ts as per the Saastra-s. So, within the Hindu religion, there are many differences between these various Jaati-s, some as per the Saastra-s and many more arising out of traditions, habits, and regional tendencies. They cannot eat each other’s food. Inter caste marriage is not done. They cannot do each other’s work and so on. So, the points of differences many and varied. But, presently these differences are getting confusedly mixed, some rightly and some for the wrong reasons.
3. The four Varna is only in name. There are thousands of variations, which are happening all of the time! Thus, this Hindu Religion is a peculiar rarity of a very complex order. The idea that this was the only religion all over the world, is difficult to accept. Then to take note of the fact that this religion has given accommodation to so many other religions, to take birth and proliferate under its very banyan like coverage; is totally beyond our understanding and comprehension. Comparing it with other religions, one is at times likely to be smitten by embarrassment.
4. In other religions too, there are Do’s and Don’t’s. But those rules and regulations are common for all. There are ‘Ten Commandments’, in the Christian religion, applicable to one and all without exceptions. The rules of Quran are also universally applicable to the whole lot of them. But in our religion, the same set of Do’s and Don’t’s do not apply to all the people. An action which is approved Dharma for one is forbidden Adharma for another. If one chap wears the Ygnopaveetam and chant the Veda-s it is Dharma. For another, to do so is Adharma. The one who chants Veda has to undergo many deprivations, abnegations and fasting. If he does not do so, it is Adharma. There is no requirement for the hard working physical labourer to fast or even bathe everyday. Despite all these differences, it is surprising that this religion is still alive and kicking!
5. That reminds me of a humorous statement by a poet. He says that, it is not surprising that we die. With nine holes in our body, it is more surprising that life continues to stick to this body, instead of leaking out! The holes are big enough and then there is the skin with millions of holes! “navadwaare sareere asmin aayuhu sravanti santatam I jeevatee iti adbutam tatra gachchati iti kim adbutam? II” Similarly, that this Hindu religion after so many tens of thousands of years, still survives and is flourishing, despite all the differences and doubts, is a miracle indeed!
6. For some it is a sin to leave chanting Veda-s and for certain others, it is a sin to chant the Veda-s. Like that there are many seeming inconsistencies that, we often wonder as to why it is so? We are often ashamed to accept such glaring incomprehensible situations and find it difficult to explain away when questioned! We rake our brains as to how to get rid of these differences. Some people say that our religion would have won the hearts and minds of the whole world for being so exceptionally advanced intellectually and conceptually, but for these smudges! So, it is irritating the minds of many, all of the time. Some people with some knowledge, give some explanations. Some get annoyed and either become agnostic or embrace other religions. Their criticisms are more pungent and biting, because of their knowledge of all possible answers! It hurts those who are still sticking on to this religion, without any knowledge of any of the possible answers!
7. On occasions, some sincere persons with deep rooted loyalty towards this religion say, “Lets get rid of this Varna Ashrama Dharma. Let all castes be considered at par. Like all other religions, let us also become one Jaati!” They say, “Veda-s, devotional rituals and so on, let us make them all common to all. Let us not have differences in practices, austerities, rituals etc., based on castes.” They go one step beyond and say, “If you go back in time, this used to be acceptable in our own ancient times. When our ancestors could identify the oneness of individual human beings as Jeevaatmaa and God as Paramatmaa, would they have differentiated humans so much? They and Krishna Paramatma too in the Gita, classified beings into four castes based on their characteristic Guna and not based on birth!” Thus they talk as though the very system of Caste-s as a lter day aberration in our religion!
8. Let us now carry out an analysis of all these factors impinging on the Caste system!
(To be continued)
Sambhomahadeva.

DEIVATHIN KURAL # 145 (of Vol 2) Dated 26 August 2008

DEIVATHIN KURAL # 145 (of Vol 2) Dated 26 August 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the middle of page number 981, of volume 2, of the Tamil original, as a continuation of Deivathin Kural # 144 of 24 August 2008.)
31. I told you about 14 and 18 Vidya-s (things to be learnt and known). All that was for this purpose only, of reminding you about the need to reconnect with the central power of Parama Atma Shakti, irrespective of whether you belong to which part of Veda or its branches, and or believe in the principle of Adwaita or Dwaita or Visishtadwaita or Saiva Siddhahnta-s.
The first four Vidya-s are the four Veda-s. Each Siddhanta Aachaaryaar has elaborated on the different aspects of the ‘Principled Variations!’ But otherwise, all these Eighteen Ashta Dasa Vidya-s are the common property of all the followers of what is known as Sanatana Hindu Dharma.
32. Though not part of these 18 Vidya-s and Dwaita-Adwaita-Visishtadwaita-Saiva Siddhahnta-s; there is one thing known as ‘Yoga’, the need to reconnect with the central power of Parama Atma Shakti! Karma, Bakti, Gnana are all Yoga only. There is one Eight-Part-Yoga known as Astahanga Yoga also known as ‘Raja Yoga’. Though not included in the 18 Vidya-s, it is part of the six-fold Shastra-s of ‘Shad-Darsanam’, inclusive of Sankhyam-Yogam; Nyayam-Vaiseshikam; and Meemamsai-Vedantam!
33. In addition to this, depending on the Main Deity of worship, the Hindus are divided in to six religions of, Saivam, Saktam, Vaishnavam, Ganapatyam, Koumaram and Souram, for the followers of Siva, Sakti, Vishnu, Ganapati, Kumara and Surya, respectively. All these have their own ‘Tantra’ Saastra, delineating their special modes of worship and Aagama Saastra, describing their Temple construction and the methods of worship in those temples containing its own Do’s and Don’t’s! It is surprising to note that these are the very differentiations which makes the Hindus a minority in practice and a majority in numbers! The problem is one of not knowing fully all these differentiations. Our Saastra-s are like the Hindu Maha Samudra, the Indian Ocean! We must make an effort to know as much as possible, the different aspects of perspective and practice while fully subscribing to the Oneness of it all!
34. On the one side are those who have faith in the Saastraa-s considered as ‘archaic-has-beens’ and on the other are those who have had modern education, who have not only no belief in Saastraa-s but, have some mistaken wrong notions about them! It does not have to be like that at all. Those people with the faith in Saastraa-s and knowledge about them, need not be the, ‘archaic-has-beens’! Those with the English education do not have to be non-believing either! This happens to only those with insufficient knowledge in either. The one who has deeper knowledge, will see that there are common grounds. With more exposure and deeper knowledge, there is more scope for further investigation of the common grounds! It is my sincere wish that the old and the new, Science and Saastraa-s, with greater mutual understanding, should be complimentary to each other!
35. However much myself or anybody for that matter may shout hoarse and or give lectures from the top of our lungs, culture cannot grow. That is, a nation’s culture cannot be ‘cultured’! It has to spontaneously evolve. Our Nations culture is an evolute of a combination of the effects of our beliefs, faith and Karma Anushtana and the resultant clarity of mind and attitude, known as ‘Chitta Suddhi’. Then only we can know and understand the essence of what we are studying. Then only we will know as to what to absorb from foreign cultures and what not to absorb! For this we should first of all try and live our life as per the dictates of our own Saastraa-s!
36. Yes these days, we have undergone a tremendous change in our dress, food habits, living habitats and transportations, the past seems to have receded in to antiquity forever irrevocably! So, it is rather astounding even to think of going back to our old ways. Still we have to make an effort to see at the least, as to which are the areas where we can bring back some of the old value systems! Our religion is based on certain disciplined, repetitive, traditions in food habits, behavioral restrictions and attitudinal principles. Thus it has to become a part of our day to day living. It cannot be revived by any amount of lectures and reading in books alone!
37. To effect the changes that I am recommending, is not so extremely difficult, as you may imagine! If we make one change compulsorily, forcibly, within ourselves in our attitudes, of refusing to give undue importance to money; it is possible to bring about the changes I am recommending! It is this pre-occupation with money making, that has taken away the sting and bite of all our Vidya and Gnana. Money was never the criteria in our country. The very worldly life was considered as a preparatory prelude for subsequent ennoblement of the inner spiritual!
38. It is said that, “arta karee cha vidya”, meaning, ‘education gives money too’. We have made this into, “arta karee eva vidya”, meaning, ‘education for making money only’. If we get rid of this thought, this greed for money out of our system, things can change. We can start bringing in a life as per the Saastraa-s, Aachaara-s and learn all the Vidya-s, thereby enable further growth of our culture to its inevitable role as a model to emulate! I pray to God for that. I pray that we should make an effort in that direction, with sincerity and humility.
Sanmbhomahadeva

DEIVATHIN KURAL # 144 (of Vol 2) Dated 24 August 2008

DEIVATHIN KURAL # 144 (of Vol 2) Dated 24 August 2008

(These e-mails are translations of talks given by Periyavaal of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the middle of page number 978, of volume 2, of the Tamil original, as a continuation of Deivathin Kural # 143 of 22 August 2008.)
22. Manusmruti expresses a similar sentiment as done by Thiruvalluvar, Appar and Aachaaryaal. Like Ganges is considered to be foremost ‘Teertha Raajaa’, amongst all sacred places, Kurukshetra is the foremost. Manusmruti says, ‘Once Dharma is imbedded in a person’s heart, all his sins are automatically annulled. He Himself becomes a source of inspiration and motivation for others. He does not have to search for the sanctity of Ganges or Kurukshetra!’ I quote, “Yamo vaivasvato raja yastavaisha hrudi stitaha I Tena chetavivataste maa gangaam maa kuroon gamaha II”. Here, ‘Yamo vaivasvato rajaa’, is Dharma Raja that is, a sense of fairness, balance and equity.
23. Why should there be any doubt? Vedam itself states, that once there is maturity in a person’s heart, there is no need for Saastraa-s, Teerthaa-s, and Kshetraa-s. At that stage, Veda-s(that is, all the scriptures) and Deva-s(that is, all the deities) are of no relevance! I am quoting from Brihad Aaranyaka Upanishad IV.3.22.
24. This is not to be misinterpreted to mean that, Manu and Aachaaryaal and Appar were against observance of Karma Anushtaanaa-s. While adhering to all the restrictions and taboos and Karma-s as required of us, we should have an underlying thought that, one day we should be giving-up all this. To put it more appropriately, the back-ground conviction in our minds should be that, ‘there will be a time one day, when all these Karma-s will come to a stand-still. Then we would have transcended any need for any Karma. Then we would have dissolved ourselves in the only essential truth of all existence, without an iota of individuality and or separateness!’
25. The same Aachaaryaal who asked the question as to why we should go from Ganges to Saagaraa the Ocean, walked to each and every little hamlet or hillock, if that place had any temple or water source of the slightest religious significance! Not leaving any Kshetraa or Teerthasthaan uncovered, in the entire length and breadth of this country. That too, he did so by foot, when there were no roads and tracks, let alone Highways and Railways! Though he had a dig at the Pundits who were well versed in Vyaakarana and Literature, in ‘Bhaja Govindam’ and ‘Sivaananda Lahiri’, there was no subject in which He was Himself not an expert! There was no Saastraa unknown to Him!
After all, He had got the ‘Sarvagna’ certificate of Merit!
26. As the story goes, a cobbler tried to test Aachaaryaal, as to whether He knew the art of Shoe Making. When asked by him, Aachaaryaal’s reply was, “Oh Yes, I do”. Thus replying, He picked up the raw-materials, held the piece of leather between his legs, wetted the thread with the saliva by passing the initial lead of the thread between the teeth and lips and rubbed the sharp point of the needle on His nose and proceeded to pierce the leather held firm between His legs and start stitching! With that, the cobbler was convinced that, Aachaaryaal knew the ‘tricks of the cobbler’s trade too’! The Jagat Guru was rightfully proud of receiving accolades from the cobbler!
27. Similarly there is another story. The cow has a peculiar characteristic. When touched on its back, you may notice that the animal reacts to the touch, with the hair on its back standing on ends. This spreads out from the point of impact, in a rippling effect; like it happens when you drop a stone in the surface of calm waters. This was demonstrated by a gentleman, with the hairs on his back! This was appreciated by the King, who gave him a silk shawl. There was also appreciated by a shepherd who was present there. He also presented the torn, tattered wool blanket, on his back to the gentleman who had demonstrated this phenomena! That gentleman treasured that spontaneous appreciation more than the silk shawl from the King!
28. From these two stories, I hope you do not miss out on the most important point! What ever your own expertise, people had mutual respect and regards for such expertise of .Artists, Artisans and Craftsmen, in whatever their fields.
29. At one level, all these are required. At another, none of them are necessary! In Ygnavalkya Smruti, it says, “grantham abhyasya medaavee gyaana vigyaana tatparaha I palaalamiva dhanyarthee sarva saastram parityajet II”. This can be translated to mean, ‘the man in the field does his level best for the successful growth of the plant. Once that is over, what does he do during the harvest period? He removes the grains from the plant and chaff and takes only the grains. He leaves everything else as unwanted! Similarly, having read all the Sastraas, once attained to the Gnaana, all other things are to discarded as chaff only!’
30. As a Kissan is clear in his mind that he is doing whatever he does for harvesting the grains one day, all the sciences and saastraa-s; all the Karmaa-s and Kaaryaa-s; all the Anushtaanaa-s and procedures; the end result for which we do all this is, ‘A T M A G N A N A’, period, kaput! This is the plant that we are growing. I am saying all this for that purpose only!
(This series on Vidya Sthanam’ will be over in the next e-mail.)
Sambhomahadeva.

DEIVATHIN KURAL # 143 (of Vol 2) Dated 22 August 2008

DEIVATHIN KURAL # 143 (of Vol 2) Dated 22 August 2008

(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti peetam, over a period of some sixty years while he was the pontiff in the earlier part of last century. These have been published in Tamil by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each, as Deivathin Kural. To day we are proceeding from the middle of page number 974, of volume 2, of the Tamil original, as a continuation of Deivathin Kural # 142 of 16 August 2008.)
12. There are many things, concepts and ideas, which we had known / discovered / innovated and were not known to the rest of the world. But there was one thing unknown to us, which was responsible for our successive downfall in physical, scientific and spiritual fields! That was the destructive power of the gun powder. We came under the Muslim Rule, due to our not being able to withstand the power of their Guns and Artillery. It was the power of the Artillery, that brought us down like falling in the mouth of the snake, in the game of Snake and Ladders! Even now, if we make efforts to revive our of Ayur Veda and such old disciplines, we could make our return journey to a life compatible to our Sastra-s, easier!

Swadesh-Videsh; Old-New
13. I am not saying that we should set aside anything and everything foreign to our country. What ever amongst the foreign things is useful for self improvement and for the general welfare of human beings, should be accepted and absorbed, if it is not against our National culture. Our policy has always been, “vasudeiva kutumbakam”, meaning ‘the whole world is one family’! Adi Sankara said, “sarva deso bhuvana trayam”, meaning, ‘all the three worlds are our home-land’! In Tamil it is said, “yaadum oore yaavarum keleer”, meaning, ‘listen everybody, every town is our habitat’. So, ‘nothing is to be discarded for being alien’, is our attitude.
14. Kalidaasa in ‘Malavika Agni Mitra’, says, “Puraanamityeva na saadu sarva / Na chaapi kaavyam navamityavatyam I Santah pareetchyaan yatarat bhajante / Moodhah parah pratyayaneya Buddih II”. This could be translated to mean that, ‘Nothing is to be discarded out of hand without the test of its usefulness. To be narrow minded is to close our eyes just because something is new’. That is alright. But, the state of affairs now-a-days, is the exact opposite of what Kalidaasa describes! Anything Indian is being discarded because it is traditional, local and old. As against this, anything western is considered as modern and so is adopted and or copied, without a thought about its usefulness and possible deleterious effect on the mind and attitude! This is also very wrong!
15. So, even though some of the western methods and modes may be somewhat useful, it must be stated here that, mostly our time tested habits and attitudes are even now more appropriate and suitable. Though many of the younger generation seem to like to copy the west in dress and behaviour; we must note that, a major proportion of the people of the west to day are fed up with the evils of the effects of unbridled consumerism, market oriented economy, proliferation of credit and debit cards and their orientation towards seeking, grabbing, grasping self-gratification at whatever cost! There are many who in hundreds of thousands are turning towards Yoga, Bhajan, Meditation and Aatma Vichaara! We must take note of this.
16. People of the western world, who have fully experienced the good and bad aspects of the so called modern day life in all its glory, are completely disappointed with their lot and see the virtue in our way of life! They are coming in hordes to embrace whole sale, Indian traditional value systems. I am not recommending that we should take up what they are discarding as good for nothing. But we should try and become experts in all their sciences and technology, for two reasons. One is so that, we may try and relate their usefulness in to-days life for the common man. Second is so that, we may relate it to our value systems and explore ways and means of reviving and rejuvenating our own sciences and Sastra-s.
17. It is quite easily possible to make the modern day science, a tool in the hands of people whose soul aim is ‘Loka Kalyan’. Kumarila Bhattar learnt the ins and outs of Buddhism to be able to point out its faults. You have to be an expert in the system to be able to find its faults. “Kalavum karru mara” says a proverbial advice to the learner. It means literally, ‘even thieving learn and forget’. There are so many things to learn that if you make a list of things to learn, thieving may come in the end and you may never have time enough for it. So even thieving has to be learnt. Now take the word, ‘learn’. You have to learn it fully, totally; leaving no uncertainty in your learning process. Then to go beyond that, to transcend, you have to forget it as unworthy of your attention! So, before ‘Knowledge’, before you set out to learn anything, ‘character is more important! Otherwise knowledge is likely to be applied for the wrong reasons and purposes. That moral correctness comes from religious upbringing.
18. Upaveda-s, other learnings, science and technology etc., though may be useful only for happy and comfortable living, have to be learnt. As long as the basic under current is devotion to God, all Arts, Crafts and Sciences could be learnt to make life easier and comfortable, without going astray by their corrupting influences. For this we should be firmly established in the principles of morality as guided by our religious tenets of the Sastra-s.

Initially Required For Later Transcendence.
19. Why only Upaveda-s? All Karma-s, all that the Dharma Sastra-s say and all the Anushtana-s that the Karma Kanda-s have delineated, have to be given up one day. So as to over come, you have to fully learn, know and master them. To reach that end position, all this has to be there initially! Point to understand is that, all that is seen, read, learnt, known, experienced and practiced are all there, so as to know God and be devoted to Him! Thiruvalluvar asks, “Karradanaal aaya payan en kol---vaalarivan narraal thozha ar enin?” , meaning, ‘what is the use of all the learning, if he does not have devotion to God?’
20. All the learning of Vidya-s, doing Vaideeka Karma-s, visiting temples, bathing in sacred waters, et al., are of no use, if you do not have reverence to the all knowing, all pervading, power in being? So says Appar, “Gangai aadil en? Kaaveri aadil en? Kongu than kumarith thurai aadil en? Ongu maa kadloda neer aadil en? Engum Easar enaadavarkku illaiye!”, meaning, ‘What is the use of bathing in Ganges or Kaveri or Kanyakumari? If your mind is not fully absorbed in the all pervading divinity?’
21. Similarly, Adi Sankara Bhagavat Padaal, in ‘Bhaja Govindam’ says, “kurute ganga sagara gamanam / vrata pari palanam atava danam / gnana viheenaha sarva matena / muktim na bhajati janma satena”, meaning there by that, ‘You may go on a pilgrimage from Ganges to Kanya Kumari, do many austerities, give away many alms and so on; you cannot get Mukti even after hundreds of such lifes, without aspiring to Gnana!’ That Gnana is to become aware of the omniscient God! This sentiment is repeated in ‘Manusmruti’ too. About that in the next E-mail!
(To be continued.)
Sambhomahadeva.