DEIVATHIN KURAL # 36 (of Vol 3) Dated 31 Dec 2008

DEIVATHIN KURAL # 36 (of Vol 3) Dated 31 Dec 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 second para on page number 153, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
202. For women who have gone astray, some female homes known as Seva Sadan are created, having all comforts and facilities. This may seem a much welcome humanitarian measure. However, this may further encourage loss of self control! So, to talk of national and social service, leaving religion out of it, is the fallacy! In all this the path breaking pioneer was Appar Swami who said, "yen kadan pani seidu kidappade!". That means, 'my job is to serve'.
203. What did he do? By his service of singing, he melted everybody's hearts with devotion towards God! Moreover, he had a huge labour force of agriculturists, following him to each temple. While he was singing, they used to clean up the entire temple premises, tend to the plants, water them and so on. Thus he combined composing and singing devotional songs, in praise of God with social and community service!
204. As pointed out by Appar, we have to have devotion to God as universal parents and serve all human beings as His children. That is the way to get over all hatred, duplicity and narrow parochialism. Instead a child like innocence, integrity and unity, will evolve with keenness for service! Truly huge works will be done as part of fun and play. There will be a breeze of happiness and a breath of fragrant freshness. The rules and regulations of 'dharma aachaaram', that is 'religious discipline', are not to be negated in doing social service. Instead, national and social service should be closely related to religious discipline!
205. Before we do anything for ourselves or the society, we should do things for God. Not that He needs our service. We need to remember Him constantly. Say on Deepavali we wear new clothes after an oil bath. Before that we should give some oil, sweets, eatables and new clothes to not so well off people. Not only that. We should see to it that all the idols of the Gods and Goddesses including the 63 Naayanmaar-s statues, in the nearby temple get smeared with oil, the Abhishekam, that is being anointed with fragrant unguents and then get decorated with new clothes and flowers. Then only our celebrations should commence.
206. Similarly for the Tamil harvest festival of Pongal, other than white washing and cleaning ones own house, we should help the poor to clean up their residences. More than that, all of us should be collecting in the Temple in our area and clean the area, white wash, paint, anoint the stone statues. remove the cob-webs, de-weed, wash, mop and spruce-up the whole premises!
207. What is the dirt and thorns in our minds, that has led to the situation, that our temples have been left uncared for! When we clean up the temple premises, we are washing our minds too. Then our minds and hearts would become golden, fit enough to become a God's abode. Thiru Moolar says that, to do service to the mobile man is as good as serving the dancing Nataraja. But first he says that you should offer your bit to God. Then only a handful of rice for the hungry after you give some grass for the cattle. If you are not in a position to help with money and material, at least talk sweetly with others, he says. I quote the 'Mandiram':-
"yaavarkumaam iraivark oru pachchilai - yaavarkumaam pasuvuk oru vaayurai - yaavarkumaam unnumbodu oru kaippidi - yaavarkumaam pirarku innurai thaane" Take care of first God, then others, then yourself! In doing so at least be soft spoken!
208. Social service and God's service cannot and should not be divorced from each other. Many people complain that, "God should look at them and their condition with open eyes and take pity on them!" The ocean of mercy, God is all the time observing us like the Sun. Only as the Earth turns away and it becomes night, exactly similarly, we are turning away from God and feeling forsaken by Him! If we open our eyes to the problems of this world, that we as human beings have created and do what we can to ameliorate the situation; then we will become sensitive enough to be aware of the immense kind heartedness of that ocean of Grace that is God!
209. We should keep our eyes open, to see and be aware of the infinite variety of ways of suffering of human beings and other life forms, so as to be able to help in whatever way we can. That is not enough. We should try and bring that awareness in them too that, the reason for their problems is of their own making of 'running away from God!' If you enable them to take one step in the reverse direction, you have done your bit in Paropakaaram, Thondu, Social Service, call it whatever!
210. Let those from other religions ask, if there is any mention of social service in the Hindu religion. But I am saying now that, we have reached a stage that we have to safe guard this religion from further erosion, by putting up a fence of mass public service activities! To-day, the Hindu Religion is like a fenceless 'poramboke or darkhaast' land. From this condition, we have to reach a stage where the Hindu has to imbibe a feeling that there are people to take care of this religion! All rank and file of this religion have to develop the trust that, self respecting individuals can and will thrive, within this religion! That can happen only by more and more mass public welfare activities inter-knitting the whole fabric of what is Hindu religion!
211. When all the Hindu-s join hands to do social service, then only from a common-no-man's-land, this religion can truly become a majority religion! Presently it is more divided into so many sects and isms, that it is smaller than the smallest minorities! When the feeling of belonging together develops in all its component parts, then only all this conversion in to other religions will come to an end. As of now any 'Tom, Dick and Harry' can lure the Hindu in to their whatever religion! For this, we do not have to fight with people of other religions. It is our own hardness and disinterest that has to go. If we embrace all people of all walks of life in true love and compassion, instead of the ulterior motive of spreading the religion; that itself will provide the mutual protection from further erosion!
212. Instead of making a show of receiving me with garlands and presenting a 'poorna-kumbam', if you can bring in unity and integrity between all Hindu-s through mutual support of 'paropakaaram'; that will be the best reception you can offer me!
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 35 (of Vol 3) Dated 29 Dec 2008

DEIVATHIN KURAL # 35 (of Vol 3) Dated 29 Dec 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 150, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
192. God's Grace is flowing eternally, everywhere. But, our minds and heart are like stones which will never be wet. So, we are never aware of God's Grace. If you put a cloth in flowing water, it absorbs water like a blotting paper. We should make our hearts light like a piece of cloth or paper, by getting involved in 'paropakaaram', so as to become aware of His Grace and absorb His Blessings! The best help you can give a man, is to get him interested and become aware of God's Grace and Blessing, available everywhere.
193. That is the best 'Thiruppani', i.e., service. To run a school, establish a hospital, provide food and water; are all services only. But only those services which result in taking us closer to awareness of God, are given the prefix, 'thiru' and called 'Thiruppani', the epitome of all services.
194. In this poor country of India, all these huge mammoth temples were not constructed by spending a lot of money. Yes, those Kings did take care of the mass of people with food and funds, especially the artisans and craftsmen. But, mostly people did contribute by hard work more as a 'poorta dharmam' than for a livelihood. Kings gave much on their own out of love and admiration to the working labour and artisans. The ambient social and economic atmosphere of those days were completely different than what is obtaining these days. Population was less. There were less disparities in people's standard of living regarding food, clothing and abodes. Luxuries such as air conditioned residences and marble flooring, were unheard of. There was no need for mass production of goods in factories and irrigation dams. Other than maintaining a functional army, Kings had no other major expenditure.
195. So, construction of temples was the major social endevour. Kings tried to do one better than what was happening in the neighbouring state, to construct new ones, repair and expand old ones, there by generating employment to many when they were not too preoccupied in agricultural activities of sowing and harvesting. The masses were thus religiously oriented, that many great devotees could evolve from every strata of the society, irrespective of the caste! Amongst 63 Nayanmar-s famous as foremost amongst the devotees of Siva, there were only 13 Brahmins. The so called re-formers of Hindu religion may please note!
196. They were not demanding 'workers rights' and going on strike at the drop of a hat! They worked and contributed whole heartedly. The effect can be seen to the astounding wonder of visitors till date! Despite having so much manpower and engineering skills, we do not have the wherewithal to even repair those edifices, to-day! (KTSV adds:- Periyaval has not seen the atrocities being done to those temples and premises in the name of repair and maintenance, by the very governmental agencies meant to take care of monuments! Monumental failure or planned destruction and desecration? I wonder!)
197. "makkalukku seivadu mahesanukku seivadu" "jan ki seva janardan ki seva" "nar ki kam narayan ki kam" are all very rhyming statements to mean that doing work for human beings is as good as doing for God! But when such social service has been disconnected from religion and God, they only end up in avoidable blunders! In olden days, from Kashmir to Kanyakumari as all people were united by religious sentiments, North Indian visited South Indian temples and vice versa. Now, whether it is construction of a dam or factory every state wants it in their own state; for a greater share of the central funds for obvious reasons.
198. Education for all, is a good idea. But, is education totally disconnected from religion, (for reasons of secularism,) a good idea? By cutting out religion, we have cut out the morality aspect also, to our collective detriment! This problem is critical and requires our immediate attention. Those who could have remained quiet and well behaved when uneducated, seem to be egged on to greater refinement and sophistication in crime.
199. It is one thing to increase hospitals and availability of medicines. Simultaneously, the restrictions and taboos imposed by religion have all gone by default. This has led to the situation wherein the common man is motivated to total lack of discipline. 'Drink anything, eat anything, have free sex, because you can always get treated; if you get pregnant, you can get aborted', seems to be the motto! (KTSV adds:- Further this has escalated to 'living-in', 'lesbianism' and 'same sex marriages'! This has gone on to ridiculous levels as indicated by a letter to the editor which I read recently, in which, a living-in couple have expressed a wish to know about their legal rights!)
200. In the name of social welfare, nationalized banks open branches in each village and extend loans. To cut out the exorbitant interest demanded by usurious money lenders, is OK. But, in the bargain, we have encouraged corruption in various strata of society, in applying for the loan, in sanctioning, in return of the loan and so on! Most importantly, we are teaching people to be shamelessly in debt and incorrigibly corrupt.
201. (KTSV adds:- Compare this with a sentiment depicted in Ramayanam in Tamil. In the battle field of Ramayana, after much fighting, Ravana was rendered weaponless. At that moment there was also night fall with the setting sun. Sri Rama was gracious enough to tell his opponent Ravana, to go home and come back to fight the next morning saying, "inru poi naalai vaa!". At that moment, "kadan pattaar nenjam pol kalanginaan ilangai vendan!". This means that, 'the King of Lanka felt extremely dejected as though he had incurred a debt!' Look at the difference in attitude, between then and now! Then, Ravana was feeling extremely embarrassed for having been given one more day to live. Instead of being honorably killed, he had been given one more day of life in charity! Today individuals, business corporations and national governments, pride themselves for being deeply in red, giving it a fancy name of, 'deficit financing'!)
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 34 (of Vol 3) Dated 27 Dec 2008

DEIVATHIN KURAL # 34 (of Vol 3) Dated 27 Dec 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 145, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
183. Amongst 'poorta dharmam' activities, I dwelt on 'teerrta dharmam'; that is to dig a well or pond in a place where there is water shortage, that has been spoken of very highly in our saastra-s. Rajasthan is a desert area. There you will come across a well as far apart as eight or nine miles. That would have been got dug by some King or tribal chief. In such places water may be found only after very deep digging, requiring much labour and expenditure. There on a stone slab, details of who and when the project was commissioned would be found etched for posterity. These etchings on stone are known as, 'Vaapi Prasasti'. 'Vaapi' means well; 'prasasti' means praise. Now the Rajastani-s have spread all over the country as retail shop keepers, known as Marvari-s. Wherever they are, these Marvari-s will be found to be contributing their bit for such welfare activities, as they are acutely aware of the problems concerning scarcity of water.
184. In villages people could collectively dig a pond or remove the sediments in an existing pond and make it deeper. It is important that people should work together uncaring for social and financial status, level and position. Everybody should be using a pick-axe or a crow-bar or a spade. That is what is given in the saastra-s. Saastra-s do not mention about installing stone slabs containing inscriptions and cutting of tapes! However big he may be, he should be working hand in hand with others, to participate in a poorta dharmam. This is exactly like participation in pulling the mammoth chariots of the temples in the yearly 'Rathotsavam'.
185. God's Service and People's Service. If some politicians tell us, 'leave Rathotsavam aside and come forward for social service, that would be not very correct! We need both. Those who tell us to leave all God's work and enter into social service, quote Thiru Moolar's Thiru Mandiram, which goes like this:- "nadamaadak koyil nambarkku onreeyil padamaadak koyil bhagavarku adaame". That means, 'if you give something to the human beings (who are the mobile temples of God), it is as good as offering to the God in the static Temple. In Srimad Bhagavatam too the same idea is expressed.
186. But, this does not mean that the rituals of daily prayers and peridoc festivals in the temples have to be stopped. What is the use of only feeding human beings, without enabling them to progress in the path of God-realization? Thiru Moolar and such saints would not subscribe to such ideas. The true and effective utilization of life is to move ahead in the direction towards Godhead! All the other things like feeding, providing clothing, medical care, education and training in arts and crafts for learning a trade in earning an income etc., are only props for the main purpose of enabling human being towards God realization!
187. Actually in Ayur Veda Saastra, it is clearly stated that, "if you provide medical care for an agnostic, you are only enabling him to continue living in sin and so, do not do so!" So all the service to humanity is to take human beings nearer to God only. If people join hands in combined activities like cleaning up a Temple premises or repairing the existing structures and or walls, that would be an appropriate 'srama daanam'. There are many spiritual service activities like distributing the works of saintly persons such as Avvaiyar, Vallalaar, Thayumaanavar and such; books about the life of such saints; stotra-s and prayer songs in various languages; conduct of Bhajan-s and Katha - Kaalakshepam and Sat-sanghs; etc., could be done.
188. The Inner Purpose of Such Service. One should not think as to, 'what is the purpose of such activities'! The squirrel of Ramayana is a shining beackon before us. In such a huge bridge across the ocean space between Sri Lanka and India, that small squirrel couldn’t have made much of a contribution! That too without hands it could have only carried a few grains of sand sticking to its body! Whether it helped in the construction of the bridge or not, It helped itself the most. Instead of feeling diffident about doing ones bit, if we just do it, whether we make a dent in the situation or not, we will make a very important dent in our own minds and win God's blessing.
189. Like the squirrel of Ramayana, I think of two persons. In 1944 Feb, we were conducting Kumbabhishekam for Kamakshi Amman. Then one gentleman from Thirunelveli, who was running a small shop, sent me Rupee One by money order, regretting in detail about his inability to send more. Similarly in 1962, when we were conducting 'aagama-silpa-vyasa-bharata-gramakala-vidvat-sadas', one gentleman from Madras had sent Rs.5/-, with the request that, 'I should approve of his this humble contribution along with all the bigger ones that I may be getting'! I may forget many things in my life. But, these two contributions can never be forgotten!
190. As I have said repeatedly before, by our daanam and service, whether others benefit or not, our own level of pride and prejudice should and will lessen. Combined activities will reduce tensions in the community. When we dig the earth for a pond, we are chiseling some of our 'aham bhavam'. More than the water that springs from the well or pond, it is the love and compassion that gushes forth from our heart by such actions that is more important. This wetness, love and compassion in our hearts; will enable us to gradually enable us to understand Easwara Swaroopa. Our hardened hearts and minds it is that have to be mellowed, melted and matured to imbibe devotion to God! Through 'Paropakaaram' we will get real devotion as well as God's blessings!
191. Running of Orphanages, feeding of poor people, prevention of cruelty to animals, taking care of old and forsaken cattle and animals, are various ways in which we could physically contribute; instead of only talking about such activities; we could partake of God's blessing! God's blessings are forever flowing everywhere! But, it is not visible to us, because of our hard heartedness! Next e-mail we will start from this point of, "God's grace being available everywhere all of the time!"
Sambhomahadeva.

DEIVATHIN KURAL # 33 (of Vol 3) Dated 25 Dec 2008

DEIVATHIN KURAL # 33 (of Vol 3) Dated 25 Dec 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 140, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
171. Poorta Dharmam: Collective Social Service. 'Poortam khaadaati karma yat' says Sanskrit dictionary 'Amarakosam'. That means, activities like digging a common facility like a well, pond or irrigation channel, are included in this word, 'poortam'. This responsibility is being ignored these days creating water shortage all over the world. In earlier times this was an important social responsibility that, if we call someone and he does not turn up, it became customary to say, "What great digging is he so involved in?" It would mean that, if the person referred to is so involved in an activity of digging as part of a 'poortam', may be he could be slow in responding to our call!
173. Now instead of digging, 'land filling' is the major pastime of many! When dirty, slimy water comes in the corporation taps, we feel bad that we had earlier closed a well or filled up a nearby pond. (KTSV adds:- In most of the towns all over the country, 'land filling' is not a pastime but a covert profession of many so called land developing companies or real estate businesses. The natural lay of the land is badly interfered with no social responsibility whatsoever but only the narrow aim of monetary gains in the short run. This is the reason for water logging leading to floods in the cities, often these days!)
174. In earlier times, when lakes were created, existing lay of the land was made use of, to deepen the feeding tributaries and draining branches emanating from the lake; to ensure proper input and drainage! A well would be useful only to the human beings who are capable of lifting the water. Whereas, a pond or a lake could be made use of by birds and animals too.
175. To lay a road is a Dharmam. To plant a sapling of a tree is another. While planting new trees, the old ones should be protected from damage. Having planted a tree, it should be nurtured over a period, till it becomes capable of self sustenance. One day in a year, we also celebrate 'Vana Mahotsava'. But there is no purpose served, if for that one day we ensure much publicity and then let the plants go uncared for! Instead, if someone removes the thorns or pieces of glass from the path traversed during the morning walk; that will clean up the path for others and give this man clarity of heart and mind!
176. The defects of each part of the body can be got rid of, by some act of 'Punyam' that can be done by that part of the body itself. This mind of ours is a dust bin! But, it could be cleansed by using the same mind for meditation and dhyanam. This tongue which talks of all nonsense, could be used for chanting God's name. This brain which does much scheming and planning, could be used for analyzing philosophical concepts. Like this we do many avoidable wrongs by our eyes, hands, legs and so on. By the same physical being we could make efforts to do things of social usefulness for eventually gaining 'chitta suddhi'. That is what is achieved by these activities of social service through ‘poortam’. Because for all these physical activities, our intention is the common good. Care and compassion are essential qualities of everyone’s mind. To give expression for those qualities, one has to do physical actions of social service!
177. What Vinoba Bhave used to call ‘sram daan’ or what the Sikhs call ‘Kar Seva’, are the same as ‘poorta dharmam’ mentioned in our saastra-s. It is my sincere wish that we should all be doing ‘sram daan’ at least once a week. We all take a day off once a week. On that day we should do some service which would be useful to all the people, with the clarity in the heart that it is being done for the sake of others as well as one’s own refinement.
178. Yes we are all likely to have many family responsibilities and jobs to be done. In the tight schedule of our daily jobs, we are likely to postpone many of them to that weekly holiday only! But, with all those family responsibilities, there is another bigger family responsibility of contributing our bit for the universal family of Parvathy-Parameswara, in which all the families and societies of the whole world are included! That onus remains due. We have to do our little bit for that responsibility! Doing social service as a ‘sram daan’ is exercise for the body and rejuvenation for the mind, leading to ‘chitta suddhi’
179. This should be a collective effort. We can achieve more when we do things together. That too in this Kali Yuga, collective effort alone will have the necessary effect. That is what is meant by, “kalou sange shakti:”. In the earlier Yuga-s individuals had much greater physical and mental capabilities. Now it is all gone. That is why we are seeing mostly ‘mass movements’, whether it is a strike or representation or ‘rasta roko’. Instead of being negative forces such as burning of buses and destruction of public properties, we should try and direct these ‘sanga shakti’ for socially constructive activities.
180. For people who wish to work like this, there are some necessary character qualities. The first is discipline. In the job under taken, there should not be any lack of care and responsibility. Inner purity and truthfulness are equally important. One should be able to talk sweetly with diligence. One should be above board in handling money with perfect accountancy and accountability. Capable of generating trust, they should be able to give clear and precise responses to genuine queries. There should be no irresponsible and flippant replies. Just because there are too many pointing fingers, one should not be too prompt to retire from public service either!
181. One should have some capacity to stand up to criticisms, without being too sensitive. Certain amount of leadership qualities are required in such a person. There is a saying, "na hi jaanapadam du:kam eka: sochitum arhasi". This literally means that, 'society's problems are not one man's worry'. That is to say, that it is everybody's baby, requiring a collective effort to tackle. But, this statement should not be taken to mean that we are not worry about such problems at all! First it means that you do not have to worry about such problems individually. Secondly, instead of fretting and fuming, one should get going with collective physical work to solve the problem.
182. When the tendency now-a-days is to get one's own job done, even at the risk of troubling others, what I have said above may sound ambitiously too fanciful! But ignoring one's own physical discomfort, when we get together with love and respect for each other in a joint venture of common good, the pleasure in such an activity itself is the great benefit!
(To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 32 (of Vol 3) Dated 23 Dec 2008

DEIVATHIN KURAL # 32 (of Vol 3) Dated 23 Dec 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 137, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
161. To think of the guest as God incarnate and feel embarrassed if the guest is not given the due welcome; are important concepts of our religion. We are all generally rather afraid of talking discourteously or flippantly about Yama the God of Death! But, there is a story of how Yama Himself was shaken out of His wits, in Katopanishad! About whom was He afraid? He was afraid about a young Brahmin boy who had come to Yama's house unscheduled and was not taken care of for more than three days. How did he happen to come to Yama's abode unexpectedly, is another story. But Yama was completely taken aback that an 'atithi' had not been taken care of and had gone without food for three days.
162. That was an unacceptable blemish on the name and reputation of the host Yama! The whole world is afraid of Yama the God of Death. (KTSV adds:- Even in these modern times, in all the countries of the world, everybody from the poorest to the richest are afraid of death! No one wants to die. Actually they are all trying their level best for longevity. Vast amounts of money is being spent on research for finding that something, which can enhance their youth and life!) Here that dreaded Yama was himself tied in knots, virtually shivering with fear that a guest has gone uncared for, for three days and nights!
163. That Yama about whom the whole world is shivering with fear was, shaking shamefacedly before this brahmin urchin! He was saying hesitatingly, "For three days and nights you have been in my household without food. My dear Sir, I beseech and pray to you that I may not face any unfavorable developments because of this! For each of the day you have fasted, please ask for a boon and I shall grant them all." The questions asked and the answers given constitute the subject content of the Upanishad, which we are not going into here. It suffices to say that, the concept of taking care of the guest is so much part and parcel of the ethos of Hindu dharma!
164. So, it is important that while doing ‘Paropakaaram’ and taking care of Guests, it is essential that a sense of superiority complex be avoided. Instead, we should respect the receiver of our help and or hospitality and avoid making him feel inferior in anyway! The veneration and adoration displayed should be exactly as though we are receiving God Himself amongst our midst. A very important part of ‘Paropakaaram’ is giving or donating. Our Veda-s, Upanishad-s, Purana-s and classic literature has many anecdotes where Philanthropy has been eulogized. Sibi, Karna, Satyavan and so on, the list continues.
165. The ‘Vallalgal’ of Tamil Nadu. In the Tamil land, the philanthropist is known as 'Kodaiyali or Vallal'. From time immemorial, they are revered and eulogized very highly. They are listed as, 'mudalezhu, idaiezhu, kadaiezhu', meaning the first, middle and last seven Vallalgal, which includes Kumanan, Adhiyaman and so on. The Kadaiezhu Vallalgal are a series of seven greats starting with, Kaari, Paari, Ori and it goes on. Paari Vallal come across a jasmine plant with fragrant flowers in the open. By the time he halted for some time, the plant had entwined his chariot. Now Paari did not want to deprive the plant of a support. So he disconnected his horses and left his royal chariot as a permanent present for the jasmine plant! Began was another such. He found a peacock which was shivering in the cold. He promptly removed his own upper garment and covered the bird with it!
166. Adhiyaman got a 'Nellikkani', a type of a berry fruit capable of giving longevity to the person who consumes it. He thought on these lines. "What am I going to achieve by consuming this fruit and living a long life? If I give it to this Avvai Patti then, she who goes all over the land and gives wonderful interesting advices to all and sundry especially children, that will be of much use to this world." With that thought, he gave it to Avvaiyar!
167. Your comment could be on these lines, 'What Adhiyaman did is OK. But, what is so great about giving one's chariot to the Mullai plant? It is more like gratifying an instant whim of his, this Paari Vallal's action! So also, Began's action of giving his outer garment to a so called shivering Peacock, is nothing more than being a show off!' But, I would rather say that, these sort of spontaneous expressions of love is more natural than any deliberate, planned display of Social Service!
168. When love comes flooding out, there is no scope for any function of the brain for the analysis as to whether the action was in the rightness of things or not! That is how, one Nayanmar gave his wife in Daanam; another cooked his own son's body! You should not be just commenting that these are expressions of madness. At the moment when the incident occurred, they just did not think about themselves and other's opinion and comments. The only driving force was the other's perceived need. In my opinion these are true sacrifices. There has been a continuous flow of such great donors in our country from time immemorial!
169. Sanatana Dharma Saaram. The essence of this Vaidika dharma, that is Hindu religion, which has gone on for thousands of years is what is known as ‘Pancha Maha Yagna’ are five. One is ‘Brhma Yagnam’ which is Veda Adhyayanam and Adhyapakam; of learning and teaching the Veda-s. This itself is a big ‘paropakaaram’ of doing social service through chanting of the Veda-s and thus benefiting the universe; and donating real education. Then is ‘Pithru Yagnam’, which as explained earlier is still benefiting the society through ‘tarpanam’ to the departed manes. ‘Deva Yagnam’ is prayers and pooja to God. ‘Boota Yagnam’ is feeding the animals, birds and insects. Last is the ‘Nru Yagnam’ that is taking care of all visitors and guests. Considering this ‘Pancha Maha Yagnam’, I can not but observe that, no other religion of this world can match the Hindu religion in this aspect of taking care of all life forms, gross and subtle; past, present and future!
170. In addition, in the name of ‘poortam’ our Dharma Saastraa-s talk much about social service, which will be covered in the next e-mail!
(Continuing.)
Sambhomahadeva.

DEIVATHIN KURAL # 31 (of Vol 3) Dated 19 Dec 2008

DEIVATHIN KURAL # 31 (of Vol 3) Dated 19 Dec 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 on page number 133, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
151. You should give. Giving is 'thyagam'. That is what is repeatedly emphasized by the Veda-s. At the end of any and every Karma, since I am the one who is doing this action and as it is likely that all the merits for this action may come to me, I avoid that by diverting the 'punyam' by saying two words, "na mama, na mama", meaning, 'not mine, not for my sake', after every offering! This is what is demanded of us by the Veda-s.
152. After offering everything as a sacrifice, if we carry the idea in us that 'we have given', that pride will totally offset the merits of our action! More than anything else, it is this idea which should be sacrificed first! Mahabali the grand son of Prahlada, gave a lot, to whosoever asked. He literally flooded others with gifts and largess. If his capacity to give was boundless, his pride had no limit either. It is that pride which caused Mahavishnu Himself to come as a small, short Brahmin boy 'Vaamana' and asked Mahabali to give him three feet of land. Against the advice of Sukra his family mentor, Mahabali gave what Vaamana asked for! With one foot the expanding Vaamana measured all the Earth, with the second He had covered the whole of the upper worlds of the cosmos; the third foot had to be placed somewhere! So, it was placed on the head of the great Mahabali, depressing him down into the nether worlds. It was the Egoism, the Head weight of Mahabali that was depressed!
153. Saying that 'I am doing social service', if you make a show of your activities without getting rid of your pride and ego, neither will you benefit by your actions nor will the society benefit! Temporarily it may look as though something very important is happening. But, there will not be any permanency about it!
The Sacrifice by the Dove.
154. "enbum uriyar pirarkku" says Thirukkural, meaning that 'even the bones of our body are meant for others sake'! That is how we should be helping others with all our might. You might have heard about Emperor Sibi, who for the sake of a dove which had surrendered to him, gave the flesh of his own body, to satisfy the hunger of the kite that was chasing the dove! ( Anushasana Parva. 32 Adhyaaya. Maha Bharat) In our Dharma, that the principle of 'Jeeva Kaarunyam' has it's rightful place, is amply borne out by that story.
155. The greatness of Bharat Desh is that, we are motivated to sacrifices not only for the sake of human beings but, for the benefit of all types of life forms, the non-moving, moving in land, water, air or any of those medias. Another side to it. Because of the special sacred quality of the ambient environment, even the birds and animals; have 'the sacrificing mentality, hospitality and conviviality for guests/visitors' in their very being.
156. I told you about Sibi, who sacrificed his own flesh to save a dove form the clutches of the kite. 'Kabota Upakyanam' tells us about how the doves took care a chance visitor. 'Kabota' means dove and 'Upakyanam' means a short story. This story may be short but, very deeply moving! There was a hunter who caught a female dove in his net in a forest. There was an out pouring of torrential rains. The hunter took shelter under the self same tree in which, that female dove and her male partner used to live. When the rains stopped, it was night already. The hunter was wet and the whether was very cold. Shaking and shivering, the hunter was huddled under that tree for the night.
157. The male dove was watching all this from the tree. Though he was sorry for the fact that this hunter had caught his sweet darling, he took pity on the visitor. Our nation's traditional ethos of 'atithi devo bhava' , meaning that, 'a guest is to be thought of as God Himself!', crystallized in to the mind of this small bird. He thought as to how best he could take care of this guest!
158. First it thought of providing some warmth for the guest who was shivering in the cold. It got it's own nest unstuck and brought all the dry twigs one by one and dropped them in front of the hunter. As a first step the dove had sacrificed its abode! Then he went around the forest searching for two 'siki - mukhi' stones. 'Siki' means fire and 'mukhi' means faced. Two of those stones when rubbed against each other, it spits fire! The dove brought two such stones and dropped them in front of the hunter, who lighted up a fire using those stones and the dry twigs of the nest.
159. Looking at the birds actions, the hunter's heart started melting in gratitude. He freed the other dove feeling slightly abashed with his own cruelty, in front of the bird's hospitality! But, the most important part of taking care of the guest is feeding. 'The hunter who has become a guest in our household of the tree, should not go hungry', thought the female dove. It thought further that the best suitable offering for the guest would be her own body. With utmost happiness in her heart, the bird jumped in to the fire, making a supreme sacrifice of her own body and life! Without further ado, the male bird followed suit!
160. Thus those two birds took care of the chance guest, true to the dictum 'enbum uriyar pirarkku'. Our Saastraa-s and Puranaa-s are full of such anecdotes inculcating the noble principles of the Veda-s!
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 30 (of Vol 3) Dated 17 Dec 2008

DEIVATHIN KURAL # 30 (of Vol 3) Dated 17 Dec 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 on page number 130, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
141. In search of self - realization, there are many who forsake the world and living the life of a recluse or incluse, oblivious of the world and society's needs. It is often said about such people, "Don't give him alms. What social service does he do? He is a social parasite". Amongst these known variously as, 'Aandi, Pandaaram, Saamiyaar, Swamiji, Sannyaasi and so on', there are many fakes too. Then there are some pseudo divine people of either sex, who are very much living within the society exploiting the gullible and naive!
142. But, it does not mean that all of them are fake and a facade! Then if there are some who are genuinely interested in self-realization, what objection can you have? Everyone does not have to compete with all of us in the 'rat race'! By refusing to do so, at the least, is he not reducing the unemployment statistics in a small way? Then, 'how do we know that he is not contributing for the welfare of humanity at large?'
143. (KTSV adds:- Ramakrishna Paramahamsa says that, if one amongst those thousands becomes a Gnaani, millions automatically benefit for generations to come. That is what has been done by the 64 Nayanmar-s, 12 Azhwar-s, the 18 siddha-s and Agasthyar, Pattinathaar, Ramalinga Vallalaar, Poondi Swamigal, Vellore Mouna Swamigal, Sai Baba of Shirdi, Satya Sai of Putta parti, Thayumaanavar of Trichy, Chidbhavananda of Thiruparaya thurai, Ganapathy Satchidananda Swamigal, Swami Ramadasa of Ananda Ashram, Ramana Maharishi of Thiruvannamalai, Swami Sivananda of Rishikesh, Swami Chinmayananda of the Cinmaya Mission, Sri Sri Ravi, Babaji Naga Raj the Parama Guru of Yoganada of Ranchi, Bhoga Nathar; and Mata Amirtananda Mayi; to name a few! We have partially covered only South India. There are many whose silent contributions are not even known to the people of this world! Now let us again continue with Periyaval's discourse!)
144. To think of people who are persevering to understand life and to get closer to God, as 'good for nothing' is wrong. Every individual should be trying his level best towards self-realization. All ones Karma, duties and the Paropakaaram he does are all meant for cleansing his own mind and come to a clear understanding of this existence only. So if one amongst us is engrossed in such an endevour, we should be happy that he is doing so, instead of getting stuck in the mire of worldly involvement like the rest of us!
145. Then unless and until, we get the qualitative refinement of our own minds through social service, all that we do is a sheer waste. So, when one person is making progress in the path of self-realization, we should be happy and feel proud about the fact! We should be ready to take care of his creature comforts. Then when he matures in to a realized soul, naturally the salubrious ennobling power of his will be apparent all around and make our help unnecessary.
146. There is no greater social service than ameliorating and lessening the mental tension in others, which is available by the very presence of such realized souls. Even if it is only temporary, it has an inexorable logic of its own, kick starting other benefits that starts accruing. All social service for that matter is only temporary! Whatever help you give to others, it cannot be permanent anyhow, is it not so? If we run a free medical facility or give free food, it cannot be forever. You cannot make people permanently dependent on such help. That is not social service. The idea should be enable them to become independent of the need for further help.
147. Once a person on the path of self-realization attains his fullness; removal of other's problems just happens, even without his intension to do so, by his very 'saannidyam'! This word means, 'vicinity or proximity'. He or she just blesses all those who come in their presence and even material benefits just flows! We are all deeply involved in worldly affairs. There has to be some exceptions. So, I insist that those who are in the 'Adhyaatmic' paths of Karma, Bakti, Gnana or Atma Vichara; should not be considered as parasites please.
Sacrifice Even the Idea That You Are Sacrificing.
148. When we talk of Veda-s the first thing that comes to our mind is Yaaga. 'Yaaga' and 'Thyaaga' are both translated in English as Sacrifice. So, it is absolutely wrong to think that 'vaideekam' or being religiously minded is purely selfishness. The very foundation of the Sanaatana Dharma, rests on the principle of subjugation of self interest for the sake of public welfare. This is the Hindu Religion of Veda Dharma! So, Paropakaaram is the basis on which the entire edifice of the Hindu Religion.
149. In Yaaga we put our belongings in the fire of Homa and sacrifice to the heavenly divine powers that are controlling the rains, good weather and good intentions of the mind. These benefits would not accrue to individuals but the whole society. To keep all one's earnings for one's own benefit only is anathema to the very ethos of our religion. Not only that such selfishness gives us very temporary satisfaction but also, it is a hurdle in our spiritual progress. The enjoyment in sharing with others is always more than in isolation.
150. That is why, the very first sloka of Isavasya Upanishad says, "This whole universe is pervaded by the one God! So give up all ownership. Do not covet! Whose is all this value, money and materials? By giving up, you enjoy more!" I quote. "isavasyam idagum sarvam yatkincha jagatyaam jagat! tena tyaktena bunjita maa ghruta: kasyasya vid danam?" You might have seen children fighting with each other. One boy will say, "My Father is tough!" The other will say, "Mine is bigger". This will go on for some time with each boy 'upping the ante'. Finally one of them is likely to say, "What ever You may claim about your Father, My Father is just a little more!" The Upanishad using the same logic says that, '....yat kincha jagatyaam jagat... isavasyam idagum sarvam'! Meaning, '....wherever just a little bit more of the universe is there, it is all governed by that one Easwara...'! So it is all His. What are you claiming ownership for? By giving up, you can enjoy it all! Finally give up the idea that you are giving!
(More to follow in the next e-mail about this idea!)
Sambhomahadeva.

DEIVATHIN KURAL # 29 (of Vol 3) Dated 15 Dec 2008

DEIVATHIN KURAL # 29 (of Vol 3) Dated 15 Dec 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 second paragraph of page number 126, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
Datta Mantra
131. We receive many different mantra-s from our Guru-s. Some get Siva Pancha Akshari Mantra of (five letters) "om nama: sivaya". Some others are given Narayana Ashta Akshari Mantra of (eight letters) "om namo narayanaya". Then there is Shad Akshari Mantra of "saravanabhava" of Kartikeya. Similarly there are Rama , Krishna, Ambal mantra-s and many more! But, there is one common mantra meant for all of us, as given by the Brihad Aranyaka Upanishad that is the Datta Mantram. All other mantra-s have to be repeatedly chanted in the mind whereas this Datta mantram is to be shown in action!
132. This mantra upadesa occurs in Brihad Aranyaka Upanishad of the Shukla Yajur Veda. To-day Yajur Veda is being followed by majority of people in India. In it there are two divisions as Shukla and Krishna Yajur Veda-s. Throughout North India, it is Shukla Yajur Veda and in the South it is Krishna Yajur Veda. I told you the story in Brihad Aaranyaka Upanishad in Shukla Yajus. Similarly in Krishna Yajus too in Taitreeya Upanishad [1.11.3] 'Daanam' has been mentioned. What does it say?
133. Daanam should be given with Sraddha and not with an attitude of disrespect. Upanishad says, ‘shraddayaa deyam, ashraddayaa adeyam’. Wealth is Sri Lakshmi. When giving anything to others, your mind should be happy and pleasant. There should be no anger, irritation or flippancy. 'Sreyas' is a word in Sanskrit for name and fame. Complete contentment is 'sreyas', which is evolved from 'being filled with Sri'! You should feel diffident and slightly ashamed that had you had more, you would have been able to give more! The Upanishad says, give it with 'hri', which means shame or bashfulness.
134. In Purusha Suktam God Vishnu is said to have two consorts namely, Sri and Hri. So here the Upanishad says, 'while giving, give with Sri and Hri', ‘sriyaa deyam, hriyaa deyam’. Two reasons for being abashed. One is that, we should feel shy for not having more to give. Second reason is that, while giving daanam, you are not to make a big show of it. Not that you are afraid of being pestered by other beggars. If people get to know and start praising you as a great philanthropist, you may get pride and 'aham bhavam'. That will eat up all your 'sreyas' gained by whatever good deeds you have so far done!
135, We may not be desiring to get our names published in the news papers after doing daanam, but may wish to delicately reveal the fact to some people. Even that is not to be done. If they praise you to a certain extent for having donated something, they may praise you much more for not making it public. That will be a greater hurdle. Still some craving for publicity may linger in our minds. The best method of getting rid of that urge is to think of the recipient of our favour or help as ourselves and not somebody else. Then we will not wish to tell anybody about our giving daanam!
136. If you buy a toffee or a dress for your baby or a close relative, do you go about telling others that you have done so? Same way, all human beings are the children of the self same God only. We are all each others kith and kin. So what if we have done some help to somebody? We should be happy that we had the wherewithal to be able to spare and help. Then we should always guard against getting head-weight and egotism. We should give with that inner fear and humility, says the Upanishad, ‘bhiyaa deyam’.
137. Finally that paragraph in the Upanishad [1.11.3] finishes with the advice to give with ‘Samvid’ that is with the clarity that the receiver and giver are one and the same, though seemingly different. The upanishad says, ‘samvidaa deyam’. Let me quote that portion of the Upanishad, “...shraddayaa deyam I ashraddayaa adeyam I sriyaa deyam I hriyaa deyam I bhiyaa deyam I samvidaa deyam I...”.
138. Like the Veda-s talking about daanam, Bhagawat Gita, which is basically the essence of all Upanishad-s, also talks about the art of ‘giving’ daanam! Sri Krishna says that they are of three types, ‘saatveekam, raajasam and taamasam’, preferable in that order. ‘Saatveekam’ is to give with virtually no expectation of returns or name or fame; to the right person in need, at the right place, at the right time! ‘Raajasam’ is to do so because of the likely returns of ‘merits, name and fame’. The last one ‘taamasam’ is evidently, giving to unworthy characters, at the wrong place and time; with malice, that too grudgingly!
139. In Purana-s and Sthala Purana-s, the power of daanam has been emphasized repeatedly. The value of doing donations on special occasions such as in the month of Tula, or on the banks of Ganges and so on are highlighted. Dharma Saastraa-s, Aathi Choodi, Konrai Vendan, Thirukkural and so on have all dealt with at length about charity, helping tendency and benevolence. They are all some form of Paropakaaram only. So I hope I have removed from your minds the wrong notion that this Sanaatana Dharma, is too full of achaaram, anushtaanam, pooja, yagna, yaaga, Yoga and Atma Vichara only; and that it is not at all concerned about Jeeva Kaarunyam and Paropakaaram!
140. The Exceptions. Those who are deeply engrossed in just doing their Karma Anushtaana-s and devotional activities, seem to be too isolated from the rest of the society. But, when you go into the meaning of these activities and their purpose, you will notice that they are all meant for the welfare of all life forms including the pithru-s. Prayers to God is meant for all people's benefit only. Even a devotional activity like a daily pooja starts with, "parameswara preetyartam or jagat hitaaya krishnaaya" and ends with, "loka: samastaa: sukhino bhavantu" or "vaiyagamum tuyar teerkkave"!
(To be continued)
Sambhomahadeva.

DEIVATHIN KURAL # 28 (of Vol 3) Dated 13 Dec 2008

DEIVATHIN KURAL # 28 (of Vol 3) Dated 13 Dec 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 121, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
119. 'Yenn naangu aram' mentioned earlier meant, '8 into 4 = 32 'must-be- done' essential dharma-s'. In addition to this the Veda Saastraa-s talk about many daanam-s to be given. One Sri Hemaadri, who was an important official in Rashtra Koota Rajya (may be the present day Maharashtra!), has written a book in which he has listed all 'to be done daanam-s'. This book itself was written some seven centuries back, in which he quotes 'Krutya Kalpataru', written by one Laxmidara of Kanya Gubja state another 200 years before. There is no daanam that you can think of, not listed in that book!
120. Not only donating materials, giving of free food, free education and even social service activities are also listed as daanam only! In the Veda-s and Upanishad-s everywhere 'thyaga' , the act of sacrificing has been spoken of very highly! Amongst the Upanishad-s Bruhad Aaranyaka Upanishad is the biggest! The very meaning of the name of the Upanishad is 'big forest'. In it there is a story [5.2]. The Upanishad-s are not only a repository of dry philosophic statements but interesting stories too! Through those stories very subtle and noble ideas and morals will be conveyed. This is a story like that on the value of giving.
121. Deva-s(divine beings), Asura-s(ogre like monsters) and Human beings, are all equally children of Brhma the Creator. His actions are called divine play or 'leela' having some allegorical or symbolic connotations. He is also duty bound to give them the right advice.
122. Once all the Deva-s went to Brhma and asked for his advice in short, terse and brief. He just made it very short by uttering one letter 'da' and asked them as to whether they have understood the meaning? We are very quick in grasping our own mistakes rather fast. If others make only an oblique indication, we are likely to catch it instantaneously. So Deva-s too immediately understood.
123. Deva Loka is a place of enjoyment, pleasure and merry making. So the divine residents of that place indulge in all sorts of sensual pleasures with no end. So they took his advice to be one telling them to restrain and control their preoccupation of sensual pleasures. They replied, "Yes. We understand that your advice is 'Daamyata'. Dama and sama are two words meaning 'controlling and equanimity', which in Tamil is covered by one word, 'adakkam'.
124. There are six defining qualities which form the ethical foundation of spiritual life. Their practice prepares the inner faculties for the cultivation of higher knowledge. They are as follows:- (a) Sama or calmness, (b) Dama or self control, (c) Uparati or stability and solidity, (d) Titiksha or forbearance, tolerance and endurance rolled into one, (e) Samaadhaana or total absorption, acceptance and concentration and (f) Sraddhaa or faith, belief and sincerity! So, Brahma's one letter advice, 'da' was construed as 'daamyata' as a direction to apply Self -Control, by the Devata-s.
125. Instead of the whole word, the first letter when mentioned seems to have more power. During the Second World War, you may remember how Sir Winston Churchill as Prime Minister of England, coined the phrase, 'V for Victory', and spread it like a Veda Mantra, which is being used even these days, with many people not knowing the reference to the context!
126. Brhma sent the Devas away telling them that they had understood very correctly. Human beings were not far behind. They also wanted to get Brahma's advice. In those periods I suppose, they were capable of directly approaching Brhma. Brahma's advice was once again the one letter, 'da'. Their guilty consciousness was active enough, that they understood immediately. He asked them as to whether they could understand. Their reply was, "Yes Sir! You have advised us to be generous and give plenty of Daanam!" 'Datta' is to give daanam or donate. Brhma told them that they had correctly understood.
127. When Devata-s and human beings had some consultations with Brhma, Asura-s also wanted to do so. Brhma told them the same cryptic 'da'! He asked them as to whether they have understood His advice. They at once answered that they have understood His advice for them to be more compassionate. 'Dayatvam' means care and consideration, which normally Asura-s do not have at all.
128. When the cumulo-nimbus clouds come in the sky, as an indication of the coming rains, the thunder sounds, 'da....da....da'; which tells the Devata-s (daamyata) to exercise restraint; Human beings (datta) to donate and sacrifice; and Asura-s (dayatvam) to exhibit more care, compassion and consideration for other beings. This is a story occurring in Brihad Aaranyaka Upanishad, as I said earlier [5,2].
129. While writing the Bhashyam on this story, Sankara Bhagavad Padaal's comments are very interesting! "Here what is mentioned as Deva-s and Asura-s are not some exotic beings. They are all very much part of the human beings only. Those happy-go-lucky pleasure seekers and party-bashers who do not control their craving after sensual pleasures are the Deva-s; all those who are greedy, grasping after money and materials, never wanting to part with their possessions are the true human beings; and the sadists amongst us who are cruel and create problems for others are the Asura-s. There are also some who specialize in all these bad qualities at different times! So we should take all the three advices to be free of vices!"
130. How true! However the most classic vice of human beings seems to be miserliness. There may be many who have mastered their penchant for sensual gratifications and controlled their capacity for hurting others. But when it comes to 'giving' they become tight-fisted! That is the reason why the Upanishad-s which are at the head of Veda-s as 'Vedantam' , advice us, "Datta - give and give alms".
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 27 (of Vol 3) Dated 11 Dec 2008

DEIVATHIN KURAL # 27 (of Vol 3) Dated 11 Dec 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 117, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.
111. Even those dwelling in Hell / Naraka get certain benefits as per directions of our saastraa-s! Our ancestors are known as Pithru-s. When we do Divasam on the annual tithi of the day of the Pithru, we offer water, sesame seeds and pindam, (which is handfuls of rolled cooked rice bits), with necessary mantra-s. Whether the Pithru is in heaven or hell, or are already born as whatever, they get the benefits of what we offer, in the form that can be made use of, in their present embodiment! This is exactly similar to sending a Money Order through P & T department or sending a Payment Order through the Exchange Banks between countries. The function's effectiveness is directly dependent on the 'Sraddha' or sincerity with which the offer is made. That is why, the very function is known as 'Sraardham'!
112. This tradition has not completely died down in our country. Tarpanam is being done on New Moon days and Divasam annually. (Actually Tarpanam is supposed to be done on 36 occassions in a year, including on 12 new-moon days, 16 days during Mahalaya Pakcham and when the sun crosses the Equator, Kataka / Makara Reka-s {that is, tropic of Cancer and tropic of Capricorn} and on the first day of certain months.) But, to a large extent the sincerity is dwindling down. The brahmins who come to represent the departed souls are becoming more shamelessly demanding while, the person conducting the Divasam is becoming stingy and tight fisted. The functions are being done with so many short cuts and make-do's that the very purpose is defeated.
113. Mostly it has become a mere formality only, to people who are afraid that some harm may accrue, if they do not follow the tradition. As far as the other majority is concerned, they do not have time to spare for such 'superstitions and blind beliefs'! The adverse effect of such action, or rather inaction is only known to people like me. There are more and more unheard of diseases becoming common occurences! In many households there are many novel diseases not easily diagnosed, related to blood, brain and nerve disorders. They go to many horoscope experts, 'mantravadis', doctors of various disciplines and such and then come to me with their problems! Most of these instances are due to 'not doing the pithru kaaryaa-s'! If parental care protects the children, after the death of the parents, the pithru kaaryaa-s going by default will adversely affect the children and further generations, I am sure!
114. This point should be clearly understood. You should not think in terms of, "How can the ancestors get angry and curse the subsequent generations?" But, there are powers in being, which regulate the Karmic functioning of the Cause and Effect equation, known as Pithru Devataa-s! When the inputs of 'water, sesame seeds and pindam' are not coming forth, there is a corresponding effect on those entities! So it is clear that for the wellbeing of subsequent generations, the earlier ones have to be reverred with sincere gratitude. Here again 'paropakaaram' and 'swayopakaaram' go hand in hand!
115. Everyone does not take another birth immediately after death. If you do good work in any job, you get increment in pay, promotion and bonus. If you tend to do mistakes you may get demerits and demotion. Exactly similarly, if you do well in this life, you get promoted to a better level and status in the next life. You may transit through the heavens, as a temporary gap before next life. May be that if you have done exceptionally well, you may get a permanent promotion to 'Swarga Vaasa'. On the other hand, if you do specialize in committing sins, then you may transit for some period in hell, followed by re-birth with congenital defects and diseases and or almost permanent demotion to 'Naraka Vaasa'. This Karmic logic never errs!
116. The effects of Tarpanam, Divasam and Sraardham will go to those in places other than Naraka Loka. In Heavens and Hell too there are many gradations. Amongst the Heavens there are Deva Loka, Gandarva Loka, Vidyadara Loka and so on. In the case of Naraka Loka too, there are gradations such as Taamisram, Antataamisram, Buth, Rouravam and so on. If any of the ancestors have reached these nether Loka-s, then the benefits of Sraardam do no reach there. When one Nation is at War with another Nation then excange transactions come to a stand still, is it not so? Simlarly, there can be no transactions between Swarga Loka and Naraka Loka!
117. To cater for such dwellers of Naraka too there are certain methods and mantra-s. It is enough to know that out of extreme compassion, our ancient Rishi-s have evolved these arrangement. We cannot fetch the dwellers of Naraka things in normal desirable forms. The water falling through the 'jatai mudi' while we take a bath, water dripping from the wet washed clothes and the hand wash after our eating; are the sort of things that could be assigned for them with suitable mantra-s! In the sort of conditions that they may undergoing, even these offerings would be a welcome relief. Don't we see the pig wallowing in muck and the roach feeding on dirt? But the fact remains that we mean well for them too! That is more important.
118. Our idea of God is one of extreme tolerance and compassion. But He is also very fair and just! To suffer through such places like the Hell of Rouravam, is not due to God's severity but due to the intensity of cruelty that man is capable of inflicting on others! Our Dharma Saastraa-s have a kind thought even for such souls, that there is some provisions catered for their relief too. Also, it is in the Dharma Saastraa-s of this religion that even Hell is not forever! There is some resolution some time! So, the important point that I have to make is that, the view some people seem to hold that Sanaatana Dharma does not cater for 'Jeeva Kaarunyam, care of other living things and beings, and Social Service', is far from the truth!
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 26 (of Vol 3) Dated 09 Dec 2008

DEIVATHIN KURAL # 26 (of Vol 3) Dated 09 Dec 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 third paragraph of page number 113, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.)
100. It is necessary that we should not be assessing the worth of the person receiving our hospitality, when giving food or water to save the other from hunger or thirst! Such should be the attitude towards all living things, as demonstrated by Rantideva, while giving the last bit of water that he had to the thirsty. Like Rantideva's sloka, in which he said that, 'let this water remove the thirst of all life forms', there is another sloka concerning the lighting of the Kaartigai Deepam. In that sloka, instead of collectively referring to all life forms as Rantideva had done, each type of life forms have been separately identified!
101. The Idea Behind Lighting of Kaartigai Deepam. We light up a series of earthen lamps on the day of the star of Kruttika in the month of Kaartigai. (The Telugu and Kannada calendars are somewhat different. Their festival Kaartigai Deepam is already over on 13th and 14th of Nov. As per the Tamil system it is on 10th {star Barani} and 11th {star Kruttika} of Dec this year.) At that time we are to sing this sloka as given in the saastraa-s:- keedaa: patangaa: masagaascha vrukchaa: jale stale ye nivasanti jeevaa: I drushtvaa pradeepam na cha janma baajaa bavanti nityam svabasaa hi vipraa: II
102. This means, "We pray that, whosoever sees this lamp that we are lighting, they be worms, birds or mosquitoes or trees and such plants; all life forms which live in water or on earth; or may be human beings of whatever caste or creed; seeing this light may have the effect on them that all their sins are washed away and they may transcend the cycle of life and death and reach ever lasting happiness"!
103. Not only life forms in land and water. By saying 'patangaa:' (birds) and 'masakaa:' (mosquitoes) all flying birds and insects have been included. Though they fly in the air, the mosquitoes lay the eggs in water only. Birds similarly have to come down to a nest to rest and lay eggs. There are fishes which can live only in water while some animals like frogs and crocodiles which are equally adept in land and water. Having identified each such variety, the prayer is for cancellation of all their sins and crossing over the ocean of life.
104. This Kaartigai Deepam seen by any of these life forms may give them ever lasting merit, it is prayed! The word 'drushtvaa' in the slokam means, 'having been seen'. 'Vruksham' the tree is also mentioned. The tree cannot see. As per science, the plants do have some senses. But, we do not know if they have any capacity to see. They do differentiate between sunlight and shadow and grow towards the sunlight! I feel that the interpretation is that, it does not matter even if they cannot see or do not see this light. The prayer is that, still the effect of cancellation of all sins should be there!
105. As light does not differentiate between Tom, Dick and Harry; between all castes, creeds and sects; between birds, animals, plants and insects; between mobile (jangama) and static (staavara) life forms; the Love from our hearts should be universally applicable and effective! With such inner intension, the outer earthen lamp should be lighted, with the prayer as quoted above to make the Kaartigai Deepam effective.
106. In the past during festivals, it was the custom to light up what is known as ‘chokkap paanai’, which was a massive earthen lamp. In Thiruvannamalai, it is a practice even in modern times, on Kartigai evening as the Sun goes down, to light up a huge Deepam in which several Kilo Grams of Ghee is poured in a wide hole in the rock face on top of the hill. The wick is several feet thick. It is a sight to be seen and heard some ten lac people shouting, ‘Arohara’ as the light comes on to be seen miles away.
107. Similarly as the pilgrimage season ends in Sabari Hills in Kerala, the light comes up on ‘Kaanta Malai Hill’ known to Ayyappa devotees as ‘Makara Jyoti’ on Makara Sankranti evening! The idea is to instill universal unconditional Love in the minds of all onlookers!
108. Normally there are more animals with two and or four legs. The fly, roach and beetle have six, spider has eight and some of the creepers like the centipede have many legs. There are prayers in the Veda-s seeking the welfare of two, four, six, eight and many legged animals and those without legs, such as the snake and the fish!
109. The fully realized soul does not differentiate between Brahmin and Non-brahmin, says Bhagawat Gita (5.18.). Though we may differ in our occupations and Karma Anushtaana, when it comes to compassion and love, there should not be any differentiation whatsoever! That is how, Rantideva did daanam to a brahmin and finally gave his last bit of water to a sudra. In this Kaartigai Deepam slokam too, all human beings are included as ‘svabasaa hi vipraa:’, meaning ‘the whole range of people from non-brahmin to the brahmin’! Our saastraa-s do not differentiate even between the good and bad, when wishing well. Bharatiyar said, “pagaivanukku arulvaay nann nenje!” meaning, ‘my dear heart wish the enemy well!’
110. “Lokhaa: samastaa: sukhino bhavantu and sarve janaa: sukhino bhavantu”, are rather well known Shanti mantraa-s, meaning, ‘let all the worlds be happy and let all people be happy!’. Our saastraa-s go even beyond and conveys its best wishes to all those residents of the Naraka (Hell) too! Let me talk about this in some detail.
(To be continued)
Sambhomahadeva.

DEIVATHIN KURAL # 25 (of Vol 3) Dated 07 Dec 2008

DEIVATHIN KURAL # 25 (of Vol 3) Dated 07 Dec 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 page number 109, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.)
88. Rantideva did Daanam with the vision that whosoever the beggar may be, it is another form of Narayana! Ilaiyaan Kudimaara Naayanaar while suffering under absolute poverty, when approached by a devotee of Siva, thought that the person who has come asking for alms was Siva only. He went back to the fields in pouring rain. He then recovered the rice from the fields which he had sown only in the morning! This was dehusked, cooked and served to appease the Siva Bakta's hunger! Siva who had come to him in the garb of a devotee, gave him darshan in all his splendor, with the sliver of a Crescent Moon and Ganga on his matted hair, sitting on the Bull as a Vaahan. That story is described in Periya Puraanam.
89. Amongst all daanam, 'anna daanam' is something special! In Bhagawat Gita, Sri Krishna says that [Ch 3. Sloka 13.], one who searches for food to appease only his own hunger, has to bear the brunt of all his ill deeds. No one will share the burden of his sins! When he eats without sharing, it is as though he is eating his sins only!
90. 'Anna Daanam' has the special capability of fully satisfying the recipient. Money, clothes, jewels, landed property and such may never satisfy the person receiving to such an extent to prompt him to say 'enough'! He or she may be greedy enough to never say 'No more'! When it comes to 'anna daanam', this limit is easily reached. He will rather plead with you to stop serving any more! When he expresses his satisfaction thus, the giver gets complete satisfaction for having provided the food.
91. There is a direct connection between providing food and sustaining life in that body! That is why there is a quote from the classic literature in Tamil Manimekalai, "undi koduttaar uyir koduttaare", meaning, 'the one who provided the food is the giver of life'! Manimekalai is a classic of the Buddhist genre. The five big classics of Tamil literature only go to prove that in that period, the traditions of Vedic religion, Buddhism and Jainism were thoroughly in a mix in the society. In Kanchipuram Manimekalai gets the Akshaya Paatram which enables her to remove all people's hunger during a drought. Many eons before that, Kamakshi Ambal did the same Anna Daanam in Kanchipuram exactly as Anna Poorani did in Kaasi in North India. The Mother of the Universe, 'Jagan Maata' here, 'iru naazhi nel kondu enn naangu aram iyarrinaal', meaning, 'with two measures of rice she did 32 dharma-s'.
92. The 32 dharma-s include all the moral stipulations of acceptable human behaviour! In general parlance, out of all donations of daanam, only anna daanam is considered as, 'Dharmam' too. Even the beggar in South India in his night rounds, will only say, "Oh Amma! Dharmam podu thaaye!". Dharma Saalai means a place where you get free food. That is why in Avvai's words, "eedal aram", where donating food has been equated to Dharmam!
93. There is a contradiction here. When there is a Donor, there has to be some one to receive it as a Donee. But the saastraa-s which speak so high of donation, speak very low of the act of receiving donation! One of the famous prayers says, "Oh God! Give me a life in which I do not have to ever beg anybody for anything". Aathichoodi, a string of single line morality instructions by Avvai says, "eevadu vilakkel" meaning, 'never give up giving', immediately goes on to say, "erpadu igazhchi", meaning, 'it is deplorable to be begging'! What is the greatness of a philanthropist, if there is none to receive his largess!
94. There is a sloka which says, “the one who keeps chasing beggars with the words ‘naasti, naasti’, meaning ‘nothing here, nothing here’ in his past life, has to beg saying, ‘dehi, dehi’, meaning, ‘give me, give me’, in this life!” In the Mahabali story, Vishnu because he had to beg the Mahabali, felt so small that he took the small form of avataara of ‘Vaamana’, it is said.
95. The reason for considering the act of begging as a deplorable thing is due to the fact that, unless unavoidable, we should be standing on our own two feet and not be dependent on others for anything! As far as possible, it is the expenditure which should be controlled, to remain within the income. All the social evils of corruption, black money, bribing and so on arise out of greed only. Once you have tasted easy money through unfair means and begging, there is no end to how low a man can stoop! Begging should be only the last resort and not the easy way out, at the drop of a hat!
96. For big public projects, one has to resort to collecting donations, say for making a community hall or constructing a hospital or conducting the Kumbabishekam of a temple. Even here one has to guard against wasteful expenditure. Economy and thrift should always be a guiding factor in such activities.
97. In olden times, a brahmin’s entire time was occupied by Veda Adhyayanam, Yagna, Pooja, Dhyana and Veda Adhyapakam. He just did not have time for normal earning of an income. Then he was entitled to accept donations and largess from whosoever came forward to give! Sanyasi having renounced had to be dependent upon doles only. Moreover he had to work hard at nullifying his ego and pride. Begging was ordained for him. For all others begging was taboo!
98. There are 32 kinds of such Daanam/Dharmam activities described in our saastraa-s. The first is feeding others. Then giving for birds and animals. Then offering of Tarpanam for Deva-s, Rishis and Pithru-s. The offering of ‘Bali’ for Yakchara-s, Kinnara-s and such non-material subtle beings. The construction of community halls, digging of wells and ponds, making gardens for public use, and so on; finally ending in establishing kiosks for drinking water, with the least amount expenditure and effort.
99. Though it may not cost you much, it is a very powerful way of rejuvenating a visitor to your village or township, to give a glass of water or light butter milk laced with salt and a lemon, quenching the thirst of parched throats! These acts of subtle ‘Dharma-s’ which has been going on for generations are going by default now-a-days! In Kanchipuram, Ambal has done all these ‘Dharma-s’ Herself! In Thiruvaiaru too as ‘Dharma Samvardhini’, she has done all that to personally supervise conduct of such activities!
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 24 (of Vol 3) Dated 05 Dec 2008

DEIVATHIN KURAL # 24 (of Vol 3) Dated 05 Dec 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 second para of page number 104, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.)
The Story Related by the Mongoose.
78. Once upon a time many years back in Kurukshetra, there was a period of scarcity and drought. Even rich land owners were in poverty. You can imagine what must be the condition of poor people like this 'uncha vrutti brahmin'! His wife could forage some little bit of food grains stowed away some time in the past, in one of the utensils. That they salvaged now and cleaned and powdered it. There were four persons in his house-hold. Other than himself, there were his wife, son and daughter-in law. "OK. Let us eat this powder and somehow get through this night. Tomorrow morning without even this, we are sure to die of starvation!" So saying they were just about to partake of that powder. At that precise moment, there was a beggar who came in front of their house!
79. It was a very embarrassingly delicate situation. But, even then none of the family members lagged in their sense of hospitality! All the four competed with each other that, their share should go to the guest. It was a clash of interest that the guest should be served against their concern for each other! 'Athiti satkaaram' that is, hospitality is a social responsibility. With that there was a 'family dharma' of their attitude towards each other.
80. The wife was insistent that her share of the edible material should go to the guest, and not her husband's, as she could never see her husband go hungry! The daughter-in-law similarly argued that she cannot let her newly wedded husband go without food. The son was adamant that he cannot be a silent witness to his parents sacrifice leading to certain death while filling his own stomach! Normally we may end up jumping the queue and bashing each other, if we were to get our hands on some dole, whereas we are likely to withdraw from all competition, if we were to give something!
81. Surprisingly, in this poor brahmin's family, they were all competing with each other, trying virtually sacrifice their very lives! To give Daanam is not the prerogative of rich people only! Here this poor family was displaying as to how large their hearts could be. What the King Rantideva and his family did, was being enacted by this family too, without being aware of the intensity and nobility of their extreme expansiveness! Finally the poor brahmin told them, "I being the head of this family am required to safe guard your welfare. It is my duty to take care of this man's hunger."
82. So saying, he gave his share to the beggar. He ate that, but was not satisfied. The wife handed over her share smilingly. The beggar ate that also. "Can I have some more please", he said. With glee, the son parted with his share. The visitor was still not done yet. The daughter-in-law was happy that she was not denied the opportunity to make her contribution! The moment the guest had partaken this, he disappeared from the scene.
83. There was a shower of flowers from the skies. There was heraldic aerial announcement as follows:- "I am the Dharma Devata. I came to test your strength of character. You have fared exceptionally well in this examination. I have never seen a family of such level of co-operation and hospitality! That one handful of rice-powder has ensured a place for each one of you in the Heavens! Please proceed to your place in the heavens."
84. Celestial angels were immediately there with heraldic fanfare and heavenly carriages. ‘Uncha vrutti’ brahmin’s family got into that decorated carriages and went to heavens. That means evidently, that they gave up their lives in this world. Like Kusela, they did not get all the wealth in this world itself. They did not do this expecting a life in the heavens. They believed in hospitality and willingly sacrificed their life for that belief.
85. Having narrated this story, the Mongoose further said, “At that time I was in Kurukshetra in that poor brahmin‘s house. Some of the cereal flower that they had given to the beggar had spilt on the ground. It is that on which my body had touched that a part of my body became golden hued!” Even now, we praise such expansiveness of heart as ‘golden hearted’, don’t we? “Since then, I have been testing myself to see if there is any other place or occasion to match that poor brahmin’s hospitality in quality, with the hope of becoming golden totally. I have tried many such events in many places. That is why I came here too”, said the Mongoose!
86. What we learn from the stories of Rantideva and Unchavrutti Brahmin, is that, the highest dharma is daanam. Daanam should be done without keeping anything back, without any reservation! To save someone we may have to place our very lives in jeopardy! Then when it comes to giving something to a man in need; you do not care about his caste or creed or religion or nationality or whether he or she is good or bad! There is no time for doing all this assessment! ‘Can we help and how well can we do that?’, are the only questions to be answered.
87. Where you have to look at the differences, we should be doing so. While appreciating music or arts, the subtle small differences are very important. Similarly in normal times, for the welfare of the society, those differences in duties of Karma Anushtaana and Aachaaram has to be maintained. But, when it comes to occasions of crisis management, all these minor differences of caste, creed, status and position, should all be ignored!
88. Especially when it comes to appeasing hunger, the following quotation from Thiru Moolar's Thiru Mandiram should be the guide line! "Yaarkum idumin, avar ivar ennanmin", meaning, 'when it comes to feeding, do not differentiate as to who it is'!
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 23 (of Vol 3) Dated 01 Dec 2008

DEIVATHIN KURAL # 23 (of Vol 3) Dated 01 Dec 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 98, of Vol 3, of the Tamil original. The readers are reminded that herein the word 'man' includes 'woman' too. )
(Note:- These e-mails are all available at http://advaitham.blogspot.com constantly up-dated.)
Rantideva's Second Sloka.
64. "Kshud-drut-sramo gatra paribramascha dhainyam klama: shoka vishada mohaa: I sarve nivruttaa: krupanasya janto: jijeevisho jeeva jalaarpanaat me II" As we sign-off our donations and offerings to deities and Brahmin Panditji-s by pouring out water through our hands, as he gave away the last bit of potable water, Rantideva said these words. What is the meaning of what he said?
65. "This water that I am giving away is not meant to quench the thirst, wants and needs of this one man only? No. It is meant to for the immanent life principle in all living beings, the God Himself, The Narayana. Through Him, let this water be capable of quenching the thirst, wants and needs of all life forms!"
66. Jeeva jijeevisho = wanting to live, krupanasya = orphaned, janto: = life forms, me = given by me, jala arpanaat = by this water donated, nivruttaa: = may be saved from, sarve = all, srama: = inconvenience, gaatra paribramascha = bodily discomfort and diseases, klama: = depression, shokha, vishaada, mohaa: = sorrow, dejection and delusion, caused by kshud = hunger, dhrut =thirst and all such needs and wants!
67. If you ask me as to how that little water could achieve all the above expectations, my answer is this. Remember the story we read in Maha Bharata about how hungry Durvaasa and his entourage of thousands were satisfied and satiated, when that small bit of crumb sticking to the utensil was eaten by Sri Krishna, to save Droupadi from embarrassment! This is also like that only. Instead of thinking of the beggar as some 'lost soul', Rantideva looked at him as another form of the same God Narayana! All life forms gets automatically included and satisfied! It is your sincerity that is more important than the material, 'as matter does not matter', but attitude does!
68. At the pinnacle of sacrifice thus when Rantideva gave that glass of water, (which was the only thing that could have prevented his certain death out of exhaustion caused by hunger and dehydration,) to that beggar from the lowest ladder of caste, the whole procession of beggars, came back one by one as Emissaries of Vishnu and exhibited their real form. (In Bhagavatam, it is said that they were the triad of Brhma, Vishnu, Maheswara; while in the notes written by the gentleman while Periyaval was giving the lecture, it is mentioned to be Envoys of Vishnu.)
69. The story in Bhagawatam ends with the statement that, he prostrated to them and entered into meditation on Lord Narayana. This imaginary world of Maya, slipped away from him like a dream! Normally such stories in Purana-s will end happily in a marriage or coronation. Vyasa and Vaalmiki have mentioned in the original texts of Ramayanam and Maha Bharatam, that Sri Rama and Panja Pandava-s rose to the Vaikuntam and Heavens respectively! The Pouranik-s who do 'pravachanam' on these, may stop short of the end and finish with the Coronation of Rama or Dharma Raja respectively.
70. In the case of Druva and Prahlada, though they wanted to merge in to the God Vishnu, God Himself is said to have refused that and installed them as the reigning Kings. Only in this story of Rantideva, instead of saying that all the draught conditions vanished and he lived a long life in plentiful luxury and comfort of royalty, it says that, "Maya itself vanished like a dream!" Evidently it means that Rantideva attained to total understanding and comprehension of the ambit of existence!
71. Unlike all other ends and culminations, this end is more effective in impressing our minds the extreme intensity of Rantideva's sacrifice! This worldly happiness is flippantly transient. Birth, growth, marriage, coronation, progeny and so on are only so many mile stones on the road-map of ones life and so is death another mile stone! They are all only temporary, fleeting incidents. The only permanent happiness is that of understanding, awareness and gnaana of self-realization! That is the real end of Rantideva's story! There is another story like this in Maha Bharatam. That is the story of the peculiar Mongoose!
72. As part of conduct of Ashwa Meda Yagna, he donated a lot of food. As it is said that the shortest route to a man's heart is through the stomach, people were totally filled in stomach and thrilled at heart! It is easy to fill the stomach, but it is something else to thrill the heart. To serve with love, is what is required. 'This is a part of the Yagnam and only if I do this, will I get the necessary effect', is too business like an attitude lacking in sincerity.
73. Sri Krishna as the cousin of Pandavas, was very much concerned that Pandava-s should not end up with the boosted ego, from the encomiums of praise pouring in from all quarters. So He thought of 'putting a spoke in the wheel'. It is not enough to just make a dent in their self-image He thought, but through that, demonstrate to the whole world the ideal concept of giving alms! So the following drama unfolded.
74. There was a crowd of people praising Dharma Putra. There arrived a funny looking Mongoose. The peculiarity about him was that, half of his body was shining like gold! That Mongoose rolled itself on the bits and scraps of food that was scattered in the dining hall, and got up to say in a loud human voice for everyone to hear, “ What is great about this Aswa Medha Yaagam? This is no match on the daanam done by the unchavrutti brahmin in Kurukshetra!”
75. First of all that mongoose with half it’s body in shining gold was already a sight to see! Then if it’s action of rolling in the left-over food particles was rather funny, it further took everyone by surprise by speaking in a loud human voice. Then it’s statement that Dharma Raja’s Yagnam was not a patch on the poor ‘unchavrutti’ brahmin’s daanam in Kurukshetra, made everyone sit up and take notice!
76. ‘Unchavrutti’ is thought to be simply begging, these days. To go to each house and ask for alms of grains of cereals and pulses. To go around like this, while singing the praise of the Lord, has come to be known as traditional Unchavrutti Bhajanai! This is far from the truth. As per Dharma Saastraa-s, the farmer while dehusking the grains was not supposed to virtually clean-up his area. He was required to leave some scattered grains of pulses and cereals on the dry field. The poor brahmin who has no other source of income (and who was not supposed to look for any other income either), was required to scrounge and collect. This process of picking up the scattered grains from the fields was known as ‘uncham’. To live on such is ‘vrutti’.
77. When the Mongoose thus praised the ‘uncha vrutti brahmin’ of Kurukshetra thus, all the assembled people questioned the Mongoose, “Who are you? Who is that ‘uncha vrutti brahmin’? What was the great daanam that he did?” The Mongoose was very old. He told of an incident of some ancient times. This we will see, in the next e-mail!
(To be continued.)
Sambhomahadeva.