DEIVATHIN KURAL # 86 (Vol # 3) Dated 12 May 2009

DEIVATHIN KURAL # 86 (Vol # 3) Dated 12 May 2009
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti Peetam, over a period of some 60 years while he was the pontiff in the earlier part of last century. These have been published by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each as Deivathin Kural. To day we are proceeding from the last para on page 378 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://advaitham. blogspot. com constantly updated.)

101. End Effect. So, all said and done, all these various reformation movements recommend removal of many of the old customs and traditions and replace them with new ones. Like the 'cat which has tasted the milk', once trained in breaking rules and regulation, people fearlessly break the new ones too! All the work done is for selfish interest with a boost for, 'I, Me and Mine'! When you liberalize the severity of the Karma, the result is also a watered down version. Chitta Shuddhi remains as elusive as ever. When you say, 'No Karma only Vedanta', laziness and sloth is the result. When Aachaara is given up, Unaachaara infiltrates, since there is no effective filtration! Eating and drinking whatever you wish, rabble rousing, sinfulness and hypocrisy are all the End Effects.
102. “The well read knowledgeable people of the society should not thus mislead the proletariat and release them in to the flow of Adharma”, warns Krishna in Gita. I started this subject from that point. Then I have touched on many issues, all of them bearing on the main issue of ‘Observance of Samaya Aachara’. People have to work. They have to work to earn a livelihood. In doing so, they have to always look at the possible gain in every action of theirs. In their condition, the highfaluting language of, ‘nish kaamyam’ that is non expectance of gains; ‘naish karmyam’ that is non-observance of karma and rituals; ‘dhyana’ and ‘gnaana’ etc., will not work. I told you that Bhagwan has said all this in Gita. I also told you that those who recommend these are ‘avidvaamsa:’, meaning, unlettered proletariat!
103. So, what should those learneds 'vidvaamsa:' do? Should they also recommend cutting down on Karma and directly jump to 'dhyaana'? Sri Krishna Bhagwan Himself recommends 'Karma Sannyaasa' burning off all actions to ashes through Gnaana! But, that He does much later in the Sadhak's development into maturity, in the end. In the early stages what is His advice? He says, I quote, "...avidvaamso yataa kurvanti Bhaarata kuryaat vidvaam-stataa..." He calls Arjuna by the National name of Bhaarata, as though He is addressing all the people of India. Here He tells some thing very interesting! The learned leaders of maturity should do exactly like the common man does, when it comes to Karma Anushtaana. They should not stand apart as though they are above all requirements to do so, though they are! Normally the proletariat will be told to copy the leaders. But here He is advising that the Leaders should lead by example as to how the mass should go about doing their duties very sincerely! He clearly says that the Gnaani should also do as the Agnaani does, when it comes to Karma Anushtana.
104. The Agnaani is attached to the desired results; he does all the Karma-s as given in the Saastraa-s, for the purpose of getting fruits of his labour only. Bjhagwan says that the Gnaani should also do all those Karma-s. Yes, the Gnaani should not be attached to the gains obtainable through these Karma-s as they are the entrance portals of Hell. He puts a qualifying clause that the Gnaani should be doing all those actions 'sans attachment'! I quote, "...kuryaat vidvaan tataa asakta:..." . That last word 'asakta:' meaning 'sans attachment'.
105. Earlier while talking about all the 'avidvaamsa:' He starts with the word 'saktaa:', meaning those with attachment. Whatever those with attachment to sensual pleasures and minor gains do as Karma Anushtaanaa-s, should also be done by these 'vidvaan-s' 'sans attachment'. Why should he do so, when as a Gnaani, he has attained to the highest gain? How can he be doing these actions of Agnaani-s? If those are your questions, Bhagwan says that he should not do so for the sake of the gains for himself but, for the sake of the rest of the people of the world!-- "...chikeershu: loka sangraham...". The word "sangraham" is very close to the word 'secure', a word often used by the Navy. They secure whatever is on the ship against the buffetting of the topsy turvy seas, lest they are lost for ever. Exactly similarly, with the utmost care, the Gnaani who has risen above the normal wants of the world, secures the other souls not yet attained to Realization, against the likely ups and downs of the 'samsaara saagara!'
106. Yes the Gnaani should not be having desires and or attachments. But God's Grace is evident through his actions. He causes him to have the compassion for the others and work for their up-liftment! He causes the Gnaani to wish to secure these 'not - yet - realized - souls' against the pitfalls of this world.
107. That is, so as to raise the common man to higher levels of understanding, the Gnaani too has to do all the Karmas as ordained in the Saastraa-s. He has to be a role model, motivating the common man to emulate him. They will develop an interest in things such as Gnaana and Bhakti only much later as they mature. They just cannot have a taste in things such as that, as yet! Even to do the Karma as required, they need to be motivated. For them to become like him, he has to become like them first. This Gnaani who is also a devotee, though has gone much beyond the need for attachment to Karma-s, has to act as though, he is still interested in the gains of Karma! (Exactly opposite to many to-day, who are play acting as though they have gone beyond all Karma and have become experts in Vedanta!)
108. The question that can be raised now is, "wouldn't they be liable to be accused of hipocracy?" No. In reality, for him there is no difference between inside and outside. Gnaana is a state of total detachment. Nothing sticks to him, neither a praise nor an accusation! Another explanation. He is not play acting as a Vedantin. He is not interested in self aggrandisement. He is in a state of thoughtless, actionless fullness. Despite being in a state of not having to do any more action, out of infinite kindness to others, he is ating as though he is also still bound by the ties of Karma! This is the highest level of 'thyaga' and not 'mithyaachaara'.
109. OK. Why should he come down from his high pedestal and act as all aspirants are required to do? I said that he has to do that, so as to be role model for being emulated. Bhagwan Sri Krishna says that there is an inherent urge in all people to emulate the role models of people who are considered great and excellent. But, if the role model's actions are too difficult to copy, then they may fail in their efforts and to cover up their failure, may try and play act.. It is for this reason that, the real leader of men will come down to their level and do things in a way that is possible to be copied. Bhagwan says in Gita [3.21.], "yad yad aacharati sreshta: tat tat eva itaro jana:..."
(To be continued.)
Sambhomahadeva.