DEIVATHIN KURAL # 112 (Vol # 3) Dated 27 July 2009

DEIVATHIN KURAL # 112 (Vol # 3) Dated 27 July 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 middle of page 499 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.)

148. I was talking about the aachaara about taking a bath. If you are unwell, you may simply wipe yourself with a wet towel. Even this is not required if you are running a fever. If you smear the Vibhuti ashes all over your body, it is as good as taking a bath. That is the way the Saastraa-s adjust and adapt for the various contingencies. After you have done the 'Pradhana' aachaara, you may also do the 'Gowna' aachaara. But when you are in good health, you should not just do the 'in-lieu' procedure and ignore the main one! That will amount to shamming and failing in your duties.

149. Five Types of Bathing. There are five varieties of bathing. To bathe with water is known as 'Vaarunam' - related to Varun, the God of Water. In this the 'Mukhya' Snaanam is to have a dip in the water, submerging the complete body. To take a bucket of water and pour it over you with a mug, is a secondary activity. In this Gownam is done up to the neck. The Snaanam is complete only if you do have five dunkings! That is 'Vaarunam'.

150. Vibhuti Snaanam is known as 'Agleam', related to Agni, the God of Fire. Vibhuti is obtained by burning cow dung with certain unguents. The remainder ashes, known as 'bhasma' are collected. When you apply the ashes all over your body without making a paste of it with water, the process is called, 'bhasmOthdooLanam'!

151. When the cows walk, their hoofs kick up the dust. That dust said to be very sacred, is known as, 'Go Dhooli'! While describing the young Krishna with his cattle in Brindavan, he is said to be covered by the yellow dust all over his body and clothes. He was said to be of a hue dark blue, like the rain bearing clouds. Then he is covered with a film of yellow dust, "go doolee doosarita...". When a herd of cows are moving, if you go and stand there, so that you may be covered by that dust all over, that is another Snaanam, known as 'Vaayavyam'! ('Vayu' means air.)

152. On occasions when there is sunlight and a cloud burst at the same time, you could get drenched completely. That rain is like an outpouring from the heavens. This is known as 'Divya Snaanam'. If you get such an opportunity, just walk in to the rain instead of running for cover.

153. When you have installed Varuna and all other Gods in a Kumbam / Kalasam and completed your pooja, that water is sprinkled on one self and other participants in the event, as well as sprinkled all over the premises. In Sandya Vandanam, we use the fingers to do the sprinkling. But at the end of a pooja or yagnam, the Purohitar uses a Darba grass bundle or a clutch of Mango leaves, to sprinkle the 'Mantrokta Punya Vachanam' on all of us present. This is also one of the five bathings, known as 'Braahma Snaanam'.

154. For those not entitled to chant the mantraa-s, chanting of God's names is always available. All names of Gods are also mantra-s only. Come to think of it, all bathing are Braahmam only! What ever the work we do, if it is done with the chanting of the respective mantra or God's names with devotion, that action becomes a divine offering. That is how all the Aachaaraa-s have come into being, to bring our minds back to God and keep it centered on God! Thus the sprinkling of water from the Kumbam after a pooja or yaagam, is named the Braahmam. If you are unwell, this sprinkling of divine water is the 'gowna snaanam'.

155. The whole of this universe is said to be made of the five elements of water, fire, air, space and earth, known as the five bhoota-s, Appu, Teyu, Vayu, Aakaash and Pritvi respectively. In these five Snaanam-s that I have described, one of these elements are the main with or without the others. Looking at these five bathings from that perspective, Varunam is Appu; Vibhuti snaanam is Aagneyam involving the fire and it's bhasma; Godooli is Vaayavyam of Vayu; then I mentioned Braahmam and Divyam. Out of the five bhoota-s space and earth seem to be left out.

156. All the Mantraa-s are immanent in the space as the subtle potential, known as Tanmatra. The great Rishi-s of the past have identified and discerned these Mantraa-s by the power of their Yogic attainments. The sound is the Tanmatra of Aakaash, from which the immanent mantraa-s have been discerned. Here the sound or Shabdam is the collection of all Veda Mantraa-s. So the sprinkling of Mantrokta Teertam, the Brahma Snaanam could be considered as directly from the Aakaasha. The Divya Snaanam, at the time of a sudden rain during sunshine, is also from the Space, that is heavenly skies only.

157. Pritvi the Earth is left unmentioned so far. In 'Vaayavyam' that I mentioned, the 'Godooli', the dust of the hoofs of the cows, is the dust of the Earth only. So it is the Pritvi that is besmearing our whole body, in Vaayavyam! In addition, when we take a bath ritually we are supposed to use a little of the clean earth of the ant-hill, to rub our body symbolically.

158. Anyhow all these five methods of bathing are not only for cleansing the physical body, but the subtle and causal bodies too. Other than the five types of bathing, there are five steps in bathing. We will talk about them in the next edition of Deivathin Kural.

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 111 (Vol # 3) Dated 24 July 2009

DEIVATHIN KURAL # 111 (Vol # 3) Dated 24 July 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 495 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.)

140. These variations in the rules such as Yatra/Aapat Dharma, are so created to accommodate the likely contingencies of such occasions of travel and physical danger. Saastraa-s themselves relax the rules for such requirements as we may not be able follow stricter rules meant for normal occasions! While at home in ones own place, we are required to strictly abide with all the rules and regulations meant for normal times. Whereas in out stations, it is enough if you do some and leave some. These days when people are spending a lot of time commuting between residence and the place of work, I am afraid of revealing these lenient rules, as that could encourage them to let many of the aachaaraa-s go by default and I would have to bear the blame for having shown the way!

141. Saastraa-s cater for some interruptions in the daily schedule as would happen when you go out of station for visiting friends or relatives to attend important events such as marriages or death or a visit to places of religious significance. It does not cater for daily commuting for five to six hours, as is done in some places. (Like people living in Chengalpet commute to Chennai daily, I have also seen such commuting by road or train now-a-days between Chennai and Vizhuppuram or between Washington and New York!) Saastraa-s do not cater for such commuting. But I suppose on such occasions they should try and do all their Aachaaraa-s mentally in an abstract manner. That should be an excellent method of training oneself for meditation!
142. If you cannot do full fasting, you may partake milk and fruits. If food is cooked, it is to be eaten the same day. Such a restriction is not applicable to items deep fried in oil. If you have to drink water from sources not considered as acceptable 'soucham' wise, you may sprinkle a few drops of buttermilk over it and do 'dosha pariharam'! Such relief measures are given in the Saastraa-s themselves. Those who are sick due to ill health, can let many aachaaraa-s go by default. There is a proverb saying, "nalum kizhamaiyum nalindorku illai", there by meaning that sick people are excused from having to strictly follow the aachaaraa-s!

143. Similarly, in times of dangerous situations many of the aachaaraa-s are done away with. Still the guiding factor is that you may let go the aachaaraa-s only when it is inescapable. For example, there is a story in Chandokya Upanishad. Once in Kuru Desa there was drought conditions. There was one Rishi by the name of Chakrayana Ushastha, who was roaming about in search of food, with his wife. They reached a village where there were keepers of elephants. There was one gentle man eating a type of grain 'kulmasham', possibly what is fed to horses and elephants. Ushastha begged him to spare some of the grains. That man was graceful enough to spare some. The Rishi ate that. That keeper of elephants then offered the Rishi some water.

144. This the Rishi refused to take on the grounds of its being 'uchchishtam'. This word means, 'the balance portion of what is being partaken by someone else'! The keeper of elephants found this refusal rather funny. "How could you accept the grains, which was evidently 'uchchishtam' and immediately after that refuse to take the offered water?", he asked. The Rishi's reply was this. "When I took the grains from you, I was dying of starvation. Now that I have saved myself from certain death, the water that you are offering is not necessary for keeping the body and soul together. Of course it will be a great pleasure to drink that water. But that would be a luxury that I cannot afford without giving in to the whims and fancies of the senses. That would be against the dictates of my aachaara!"
145. We talk of 'Dharma Artha Kaama Moksha' as the four fold aims of mortal existence. Though all the possible aims of life are included there, Moksha or liberation from dependence in righteous manner of Dharma takes the top priority. To save oneself from certain death due to hunger, is Dharma. But, draw a line there and no more, is the idea!

146. While men are required to take a cold water bath every day morning, that too at ‘pancha pancha ushat kaale’, i.e., at four AM, women need to take a head-bath only on special occasions. On other days they could sprinkle some water laced with turmeric, say the Saastraa-s. It is said that a pregnant woman need not undertake any fasting. The idea is to take care of her during conception and carrying the baby. Similarly in 'balya avasta and Brhmacharya aashrama', young boys are not to undertake any fasting. That is the age of maximum growth and we do not want them to be denied essential nourishment. There is control on the quality but not on quantity. He is not to eat junk food and such items as would instigate sensual awareness! The food that is wholesome and body friendly, he could have as much as he wishes.

147. Thus the strict rules have been custom made to suit individual requirements, without ever losing sight of the main guiding principles. Depending on our belief and trust, minor deviations are overlooked by God Himself in His Infinite Love and Compassion. It is for us not to take undue advantage of His this extreme Love and Compassion! The moment we are in a better situation, it is for us to abide with the Aachaaraa-s implicitly. For the main or Pradhana Aachaaraa, there are substitute or in-lieu ones known as Gowna. We cannot and should not permanently replace the main by the in-lieu method! For example while taking a bath, you are to take a full dip, submerging the whole body. If you are unwell, you may not wet your hair and bathe up to your neck only. If you are running a temperature, you may just sprinkle water over you. (To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 110 (Vol # 3) Dated 20 July 2009

DEIVATHIN KURAL # 110 (Vol # 3) Dated 20 July 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 second para on page 491 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.)

132. Having accused the Saastraa-s of Sanatana Dharma as being very partial in favour of people of some caste, some evolved much stricter rules and regulations. However over a period of time they have had to eat humble pie and make changes to their draconian rules to suit some according to the dictates of changed conditions and circumstances. Or their followers are compelled to make allowances of their own or give up on the original rules. I am talking about the followers of Buddha and Gandhi, for example. After all I am told that Gandhi was an avatara of Buddha!

133. Even amongst birds, there is a 'pecking order'. Amongst animals, for example dogs, there is clear demarcation of seniority-juniority. Initially when they meet, there may be baring of canine teeth with a lot of barking. Later one party gives in accepting the other's right to Lordship as though and exhibit their sub-servience by going down with the fore legs held straight with the tail shaking vigorously. Even in a so-called classless society like in communist countries, there have always been some, more equal than others! Otherwise, there will be no different forms, colours and variety!

134. So in a world of variety and multiplicity, there have to be gradations! So, it is in the rightness of things that for different Varna and Aashrama, different Aacharaa-s have been evolved! Even these have been further relaxed for special occasions such as, Yatra Dharma, to be observed during travel and Aapat Dharma, to be observed during situations such as some natural calamity or physical threat and so on! It is with the idea that we are not to play around with the Aachaara-s that I mentioned the name of Buddha and Gandhi. I am not trying to find fault with them or some thing. Despite being extremely clean themselves personally, with the best of intensions for the welfare of the whole humanity, when they went against the Sanatana Dharma, they could not achieve their aims. They themselves could not demonstrate their ideas in practice. I did not criticize Buddha or Gandhi as individuals. If I do so, that will lead to discussion on my personal views and actions. That is not the purpose.

135. We were mainly considering as to how in the Hindu Sanatana Dharma Saastraa-s, there is a gradation of duties based on Varna and Ashrama. When it comes to discussion on the difference in their duties and we try to make some changes in those duties, the desired effect is not there practically. There by, my intention was only to say as to how, despite their indisputable stature, integrity and the best of intensions, despite their level of wisdom, lack of selfishness and universal compassion for the whole world; the fact that Buddha's and Gandhi's principles did not fruition; underlines the greatness of Sanatana Dharma, which is not to be played around with.

136. In smaller communities like Parsi-s and Jains, I find that uniform Rules and Regulations are more strictly being adhered to. More than Buddhism, in Jainism the adherence to Ahimsa is stricter! May be even that is only till they remain relatively 'smaller' as a community! Amongst Muslims there seems to be more co-hesiveness, but that seems to be more a matter of the fear instilled by the Moulvis! But despite the enormous numbers of people, if Hinduism has been able to maintain a very high standard of quality conceptually and in practice, it is due to the fact that the Ideal has been compulsory for some, with relatively liberal set of rules for people down the line. This set up has been the reason that, more down the line have been motivated to achieve the ideal on their own volition!
137. Similar to the variations as for Varna, Ashrama, Aapat and Yatra Dharma, there are also some variations according to regions accommodating the needs and compulsions of seasonal and regional weather conditions. Evidently some of the practices will have to vary due to the remarkable differences of climatic and terrain conditions of say, a place in the Deserts of Rajasthan and the Hills of the Himalayas! The Sanatana Dharma have also accommodated the cumulative effect of waves of cultures from other countries which have reached our shores over the years or even centuries. These are known as, 'deshaachaaram'. Thus though one and the same Saastraa basically, there are such variations accommodated.

138. Men have the same 'pancha katcham' all over this vast country, with very slight variation. But in the way the sari is worn, there are wider variations between, Iyer and Iyengar, Kannada and Maharashtra, and so on. In the north, they do not have katcham. In Kerala too there is katchamless Mundu! What is thus the tradition over longer periods of time in a state, has the approval of the saastraa-s anyhow.

139. Then we have the 'Kula Aachaaraa-s'. Between families there are variations in the aachaaraa-s. In a marriage get together, these variations will come to light clearly as normally two different families are getting together on such occasions. Nandi, vratam, kanyaa daanam, Panigrahanam, mangalya dharanam, sapta padi, pravesha homam, oupaasanam, and such will all be alike only. Because these are not daily rituals, there are less likelihood for differences to evolve. The differences may be based on the 'Sutra' to which the family belong. In Divasam for example what is included and excluded in the menu, could vary according to the 'kula aachaara'! It is to avoid the problems in observance of too strict rituals, that these allowances as per yatra / aapat / desa / kula, have been approved in the saastraa-s themselves.
(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 109 (Vol # 3) Dated 17 July 2009

DEIVATHIN KURAL # 109 (Vol # 3) Dated 17 July 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 page 488 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.)

123. On occasions when the Kings had to hide the truth, without incurring the risk of hypocrisy, they could go around it as allowed by the Saastraa-s that, mostly they were all extremely careful not to cross the limits of Dharma. In countries where there were no exceptions to the rule, the reign of the kings was so draconian that often there were riots and rebellions. Instead what we see is that, the author of 'Artha Saastraa' is baselessly commented upon as an unscrupulous man of deceit and double dealing.

124. The second fault in making the ideal a common norm for all is that, people in power as the Kings, Moulvis and Bikkus were evidently, could twist or interpret the rules of the religion to their convenience, without incurring the risk of transgression! When the Hindu-s asked the Buddhists as to how they could be allowed to eat meat, their interpretation was on the following lines! "We are not to hurt or kill animals directly. Without being directly cruel to animals, if we purchase from the man selling it, there is no blame or discredit!" The fact that the crime is being abetted by such action of theirs is conveniently ignored! So, such deviation becomes commonly accepted as the tradition over time! Thus the very purpose of the religious principle is vitiated. This is a much greater evil!

125. Our Sanatana Dharma protects us from all such hazards and pitfalls, by setting graded and reasonable standards for different 'Adhikari-s' i.e., people authorized and required to observe certain aachaaraa-s based on, their vocations (Varna) and stages of life (Ashrama). Thus the ideal is protected and maintained as a duty by some, while for others it is not to be ignored but to be emulated by all when they can. This is the concept of 'Adhikari Bhedam'. To say that we do not want such graded responsibility in our religion, as recommended by some of these reformers, is totally wrong. Then to say that, in our religion all are equal and that we do not have Adhikari Bhedam, as done by some ill informed is still worse!

126. There is no body to correctly interpret our Saastraa-s and comment on these things now-a-days! If I tell them, then there may be some who may understand and then amongst them, there may at least be one in a thousand, who will agree to my point. Keeping that principle of, 'If there is one good man in this part of the land, there will be rain, which others can also benefit by,' in mind, I have conveyed all this. (KTSV adds:- You can see how deeply Periyaval felt about the pathetic state of affairs then. In the mean time, people like me who are of the age group 60 and above, know as to how much has been the deterioration in understanding of our Saastraa-s!)

127. "Each man by the very act of doing his part of the duty sincerely and seriously, can and will attain to the highest 'Siddhi' of perfection! His action becomes a pooja in veneration of God and opens all the gates of achievement!", says the Bhagawat Gita (18.45 to 48). Forgetting this, even people with deep rooted religious beliefs, talk of reforming and refining it! While talking about respective duties, their Aachaaraa-s are automatically included!

128. The Effect of There Being No Exceptions to the Rule. Some of the rules as per the Saastraa-s have inbuilt in them some exceptions, keeping the human psychology in view. It is the human mind that is to be refined and reformed and made to realize it's true self of inherent effulgent glory! For the sake of that greater 'Siddhi', even principles such as 'Satyam and Ahimsa' have been compromised ever so slightly, under compulsions of human nature! Though it is seemingly compromised, in truth, you will find that the letter and spirit of Dharma and Truth is better protected by our Saastraa-s than any other religion's dicta! For example, so as to protect a destitute when running away from her tormentors, you are free to make an amendment to the truth as you know it, with the definition, "satyam bhoota hitam", meaning that, 'what ever is good for the living beings, is the truth!'

129. There is exception to every rule. If one is too adamant and ignores this sub-clause for every rule, an exceptional occasion does arise causing embarrassment to that person. Mahatma Gandhi was too gone on the principle of Ahimsa. On an occasion he could not see an ailing calf suffer any more. He had to do mercy killing. Because of his over emphasis on Ahimsa, many criticized him for avoidable 'gow hatya'.

130. There was another occasion for a similar faux pas. There was a meeting of reps from all over the country to discuss ways and means of tackling a food scarcity situation caused by a failure in monsoon. Mahatma Gandhi was in attendance in an advisory capacity. When everybody was equally vociferous about the need for central aid, he told the rep from Madras State thus. "I can understand land locked states such as U.P. and M.P. clamoring for central aid. Madras state has the ocean on three sides. How can you be clamoring equally?" What he meant was that the Madras State could always augment it's food supply by increasing the harvest of fish from the oceans! Madras State then used to include Andhra and Kerala then! That was quite a 'tongue in the cheek' statement for a such a hard core Ahimsawadi!

131. After Mahatma Gandhi's death, when India was faced with an aggression by the Pakistani forces, Nehru claimed that he had already taken Bapu's sanction for a counter-offensive if needed.

(To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 108 (Vol # 3) Dated 14 July 2009

DEIVATHIN KURAL # 108 (Vol # 3) Dated 14 July 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 second Para on page 484 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.)

115. The statement that, ‘if there is one good man, for his sake there will be rain for all’, automatically implies that we cannot expect everybody to be good. But the system should be able to throw up at least one good man amongst many. If one part of the society adheres to the disciplined way of life, its effects will be benefit and influence all. Some people leading an exemplary life will ensure that all will receive the benefits of not only the atmospheric rain, but will also ensure the rain of love for each other and the rain of God’s Grace! That is the contribution of the Varna-Aashrama arrangement!

116. In whichever job or vocation each man finds himself, there will be some rules, regulations, dharmam, aacharanam and manners concerning his way of life. They cannot be the same for all. Evidently for example the customs and traditions governing a lawyer's and a doctor's life will have to be vastly different. Though there will be some universal moral standards such as, integrity, truthfulness, humaneness, gentlemanliness and so on. For a cursory glance, what is swadharma for fisherman and a cobbler may not be similar to that of a banker say. But the noble ideals have an inherent attraction for all to emulate. But they cannot be imposed on all as a requirement.

117. In saastraa-s such as Gita, it has been emphasized that:-"Human beings have and do gain very exalted status by being very careful and particular about their appointed roles in life. By being disciplined with your natural dharma only can anyone attain to higher stages of maturity and not otherwise. That is certain that, however much some one else's vocation may look seemingly more attractive, you do not attain to an exalted stage by jumping into it prematurely! Death in one's own dharma is far better than trying to copy some one else's dharma."
'sve sve karmanya abhirata: samsiddhim labhate nara:' - [Gita18.45]
'sreyon svdharmo viguna: paradharmaat svanushtitaat svadharme nidhanam sreya:' - [Gita 3.35] - Same idea repeated in [Gita 18.47].

118. Thus the Saastraa-s have firmly advised practicing the customs and traditions as authorized to the Varna-Ashrama division and have strongly warned against deviation from such practices. At a cursory glance it may seem as though the advocates of Hindu Saastraa-s are lacking in compassion. Advocates of universal brotherhood such as Buddha and Jesus Christ would seem to be dripping with the milk of human kindness! But in reality, there have been more genuine practitioners of noblest of virtues in this religion per mill, than any other religion. Actually there are more non-practicing Christians, Muslims and Buddhists who have let all the noble principles go by default, than the other way around! Instead of being true practitioners of their religion, they are only too ready to go on the offensive at the drop of a hat!

119. When you look at the overall benefits accruing to the world at large, we should be extremely grateful to the Rishi-s et al, for their universal compassion, in forming the Varna-Ashrama system and devising the Aachaaraa-s for them! Religions in which they have not taken this effort to match individual dharma of different people with their capabilities, aptitudes and preferences, making it as though it is a free for all; have actually given license for all possible errors and blunders!

120. As I explained as to how 'ahimsa paramo dharma:' cannot be a universal principle, let me tell you about another matter! Even for telling the truth, there should be graded responses on occasions! For an innocent man, if telling the truth is likely to implicate him as being culpable, he may not do so! Saastraa-s assert that more than truth of speech, 'compassion for the general common masses' ('bhoota hitam' is the word used), is a bigger truth! For example, let us say a crowd is chasing a woman. It so happens that we have given shelter to her, just a few minutes before the arrival of the crowd. When asked by them, "If we have seen a woman running this way?", by telling the truth we may compromise the woman's safety and security. At this juncture, to tell a lie, "I do not know" is the TRUTH, say our saastraa-s! That is, you have committed no sin by telling a lie here!

121. For the sake of diplomacy, the government may require us to hide many truths and twist them suitably. If we do not do so, it may be harmful to the interest of the State or cause the collapse of the very government responsible for maintaining the Law and Order! People like Gandhi, could say that it is wrong to do so. Still, after Independence, this Gandhian Truth may not have been acceptable for the States' diplomacy! The country and government are keeping Gandhian thoughts and philosophy, far above even religious tenets. In that context, requirements of diplomacy is at cross purposes with Gandhian ideology and leads to culpable hypocrisy.

122. During the Second World War, there have been many such cases of spying and counter spying, all against any acceptable religious norms of truth. In our country, there is ‘Artha Saastra’ authorizing all such wheeling and dealing! So, the kings in India never had to run the risk of going against the Saastraa-s, as long as the intention was the common good of the masses being governed.

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 107 (Vol # 3) Dated 12 July 2009

DEIVATHIN KURAL # 107 (Vol # 3) Dated 12 July 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 second Para on page 481 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.)

105. Having earned their wealth by trade with other nations and countries, once well settled, they also preferred the Vegetarian food on their own. Though they were not required to go to a forest and adopt the 'Vana Prasta Ashrama', they preferred vegetarian food which became a family tradition.

106. Similarly amongst the fourth varna too, amongst those who got involved in trade and agriculture, many adopted the vegetarian food on their free will. 'Jaat' community in States such as UP, Punjab and Haryana, mainly involved in agriculture are mostly vegetarians only. Many agricultural communities in Tanjavur district similarly are such hard core vegetarians, stricter than some brahmin communities and observe very severe dietary controls.

107. The reason for some opting for vegetarianism is due to the fact that it is compulsorily so for the Brahmin only out of the four castes. Since he was required to protect the Veda-s by learning, practicing and teaching, it was imperative that he should have clarity of thoughts, speech and action, for the sake of purity of the Veda Mantra-s. He was not supposed to go overseas and earn a livelihood. As per the Saastraa-s he was to remain poor. If he goes to other countries, he was to be thrown out of the caste by being dismissed from Braminhood.

108. Why was he considered as an outcast? If he goes to foreign countries, he may not be able to stick to his aachaaraa-s and pick up the local habits of that country. When he returns as a rich man, the crime is not only that he has done something forbidden, of not remaining poor! The further damage is that he is likely to unwittingly or knowingly act as a catalyst in spreading the cancer of materialism and sinful habits. So it was best to punish him as a prophylactic, so as to cut down the damages to the society.

109. The Brahmin who was meant to be an example for emulation, was likely to be emulated for the wrong reasons. So he had to undergo rigorous expiation rituals before he could be accepted back in to the society. So, the condition obtaining till as late as a century or so back was that, many of the aachaara-s and rules and restrictions which were compulsory for the Brahmin was opted for by the other caste-s of their own volition!

110. Even in the case of the Brahmin there were some liberal measures. For example Brhmacharyam is a period of life when there is maximum physical growth. So, during that period he was not required to go on a fast for any reason. There was no restriction on the quantity that he could consume, but on quality the restriction remained i.e., only vegetarian diet. The rules and restrictions during this period of life for a Brhmachari were mainly concerning his life as a student of the Veda-s and his actions as a member of the Guru's household.

111. The Gruhasta had many rules and the Sannyasi had different set of rules. The Gruhasta had rules concerning taking care of the family and children. He also had responsibilities towards the society, especially the guests. He had the important role of taking care of the Sanyasi-s. This Ashrama of Sanyasi-s without a regular income and or ownership of properties cannot exist without the support of the hose holder the Gruhasta! On occasions he had to protect his family from insects, scorpions, snakes and such or fight major opposition such thieves and thugs! So, ahimsa was not strictly enforced in the case of the Gruhasta-s. He was permitted to kill if necessary. In doing Yaaga, he was well within his means to sacrifice living animals too.

112. The case of Sannyasi was different. He neither had a family of wife and children, nor was he concerned about the welfare of the society or community. He was not to be worried about the world. His job it was to spend all his time and energy in contemplation of the subtle aspects of existence. In his Dhyana and Vichara, the Grace of the Universal power automatically flowed and benefited all and sundry, without his having to will it so! He did not have to get down to do any social service. His highest contribution to the society at large was his own Self Realization. That is the reason for his not having any duties of trade and commerce, policing or soldiering or conduct Yaagaa-s! Total Ahimsa was his only duty. He was not to even pluck a leaf!

113. This division in to four different Varna-s and Ashrama-s with their allotted rules, responsibilities and regulations; was the reason for this Indian Hindu Sanatana Dharma excelling all other systems of any country of any religion any where else in the world! That is why ideas, concepts and principles not imaginable, not conceivable elsewhere in the world, could evolve here with facile felicity. It is here that so many irreconcilables could amicably coexist.

114. It is this idea of 'essential oneness with functional multiplicity', that has been wrongly misquoted and misused by the modern day politicians for their vested interests for their many axes to grind! Thus they have stirred a hornet's nest, creating total confusion and chaos! Starting with the idea of all are equal, they have taken it to, anybody can do any job, which is being presumptuous to say the least! "...nallaar oruvar ularel avar poruttu ellarkum peyyum mazhai...", says a Tamil proverb meaning, 'if there is one good man for his sake there will be rain for all'. In that statement it is inherent that, all cannot be even marginally good, let alone all becoming great! (To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 106 (Vol # 3) Dated 10 July 2009

DEIVATHIN KURAL # 106 (Vol # 3) Dated 10 July 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 second Para on page 477 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.)

96. The farmer has to sweat it out in the land tilling, leveling, irrigating, sowing, weeding, harvesting and so on. If you tell him do not eat more than so many mouthfuls, not before such and such a time and not later than so and so time; fast on Ekaadasi and eat only after doing the Pooja on Dwaadasi; have a cold water bath at four in the morning; have three times bath every day and so on; he will tell you to go and hop! So evidently in all good intension, he does not have so many Do's and Don'ts. Whereas the Brahmin has these and some more aachaaraa-s, for obvious reasons of physical and mental cleansing and refinement. How can this be mis-construed as being partial to enable the Brahmin to have an ease of access to the Heavens?

97. When you say that Ahimsa is good for cleansing of the mind and that it is essential for the Brahmin and not for others, are you not being partial towards the Brahmins? Does it not mean that you are keen that only the Brahmin should become cleansed in the mind and not others. We all know that, 'plants grow according to the manure and human beings as per the food input'. By ensuring that Brahmins partake of only vegetarian food, you are certainly discriminatory! I have faced such accusations too!

98. Yes, for 'Chitta Shuddhi' it is essential that the diet is restricted to Vegetarianism. That is a general rule. But in God's play, for the sake of Dharma, events and incidents which are predominantly of Rajasic and Tamasic nature have to occur. Justice has to prevail even if only in an indirect manner. The guilty has to be punished. For the sake of dharma it may be necessary to ruthlessly kill. That is what Sri Krishna advised Arjuna in Bhagawat Gita. The Rajasic nature has to come into play on such occasions. Ploughing, cutting and digging has to take place for the sake of social leveling some times.

99. Those whose duty it is to perform hard physical labour, may have to sleep like a log some times. Thus these Rajasic and Tamasic actions are only part of nature and so not a demerit or sin for some on occasions! Actions as socially required will also mean that they may be entitled to food suitable for the sort of actions that they have to perform. If there is any demerit in eating non-vegetarian food, that gets cancelled out by the socially responsible actions of theirs.

100. The feed and manure has to match the requirements of the plant in the field. Similarly the diet of the individual has to be commensurate with the requirements of the duties that person has to perform. Food not only forms the 'sthula sareera', but also goes to affect the persons attitude and behaviour. So the food has to be such as to compliment his bodily needs and mental refinement. If a person has to fight in the battle field wielding a sword or a maze, or a gun; he has to be bodily strong and mentally fearless and alert. Though his action of killing the enemy may be cruel, the end justifies the means!

101. He protects the society while destroying the offending intruder, says Kalidasa's Raghu Vamsam - 2.53., "...kshataat kila thraayate...", and that is why soldiering is Kshatriya Dharma. For him eating meat and drinking liquor is permitted. Let him! His inner growth and ennoblement will not be adversely affected by his doing so, says the Saastraa! Actually soldiering makes one more of a philosopher. From amongst these Kshatriya-s there have been great men of wisdom revered as 'Raja Rishi-s'.

102. King Janaka for example was a great statesman cum administrator cum exalted sage! Buddha and Mahaveera as the founding saints of Buddhism and Jainism, were Kshatriya-s. When you read the Purana-s and Itihasa-s, you find that many kings having handed over the kingdom to their sons have retired into the forest for 'Vanaprasta Ashrama' for intense Tapasya. They must have adopted vegetarianism then, I am sure! Since the restrictions on diet as applicable to the Brahmin was more ideal and not a uniform rule for all, automatically others must have also been motivated to emulate, when they could do so! Similarly there have been many great saints from amongst the Vysya-s and Sudra-s too!

103. The country has to be economically viable for which trade and agriculture has to thrive too. Animals have to be taken care of. Goods and materials have to be manufactured. For trade you may have to go overseas. Though mainly concerned with Divine Grace, Veda-s have not ignored the material world altogether! We talk of the four 'Purusha Artha' as the main aims to be achieved in life, i.e., 'Dharma, Artha, Kaama and Moksha'. Put together, they are the four 'Artha-s', meaning, material, means, matter, money and goods.

104. So, it is a baseless accusation to say that, Hinduism ignores the material world. Actually out of the four Varna-s, the Vaisya is solely meant for trade and commerce of materials. The root word for the words, Which, Viswam or the World and Vaisya, in Sanskrit language are all the same. The Vysya is supposed to go all over the world to earn money and materials! Looking at the likely conditions and environments of his life, he is not required to be a vegetarian as per the Saastraa-s. The society stands to benefit by his profession and so the rules and regulations concerning his Achaaraa-s are rather liberal. But what do we see in reality. The Baniya-s of the North, Komutty-s of Andhra, the Nattu Kottai Chettiyars, Suddha Saiva Mudaliyar-s and Pillay-s are all mostly vegetarians on their own volition! (To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 105 (Vol # 3) Dated 06 July 2009

DEIVATHIN KURAL # 105 (Vol # 3) Dated 06 July 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 second Para on page 475 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.)

{Note:- From Deivathin Kural # 76 (Vol # 3) dated 10 April 2009, we have been mainly considering the customs and traditions of the Hindu Religion, known as 'Aachaaraa-s' as evolved by the great saints of the Sanaatana Dharma. In this connection you may also refer to relevant comments under the heading 'Differences Between Religions', 'Varna Dharma' and 'Ahimsa', covered in the first volume; and then under the heading 'Veda-s' and the '40 Samskaaraa-s', covered in the second volume; of Periyaval's talks.}

87. Those who have to work hard with physical labour have not been over loaded with too much of Aachaara-s and restrictions, but left with much freedom. It is only the Brahmin who has been loaded with much rules and regulations of cleanliness and behavioral taboos. He has to sacrifice his luxuries and live an ideal life of discipline, for others in the society to emulate!

88. The Ideal and The Functional Feasibility. If all the people of every part of the society were to have a uniform set of rules and duties to perform, no one will follow or observe them! Having clearly understood this, our Rishi-s have evolved a graded set of rules and duties. It is seen that in religions which have general set of rules like the Ten Commandments in Christianity, the rules are generally obeyed or ignored depending on convenience and expedience.

89. You know that in Hinduism, fighting wars has been held as the natural dharma of Kshatriya-s and Ahimsa as that of Brahmins. Whereas there are religions which tell you to offer the second cheek when slapped on one, when it comes to proselytizing and then go on to fight the Crusades across the Mediterranean Ocean with the purpose of spreading their religion! Having spread their dominance over every continent they continued to fight many wars. This went right up to dropping the Atom bomb over Hiroshima and Nagasaki, an unpardonable offence by any standards! They continue the process of converting the poor uneducated masses of every corner of the world in to Christianity, in the mistaken belief that they are doing them all a favor, while ensuring their own reserved seat in Heaven!

90. Then you have the Islam which has brooked no opposition from the times of Timoor and Chenghis Khan. Their hoards have spread all over the world ruthlessly destroying and or converting the local populations. Wherever they have not been able to impose themselves with the power of the sword or the gun, they believe in initially establishing a foot hold by trading or service or agriculture, literally hugging the land in unpopulated / scarcely populated areas quietly. Then once well established, they expand and spread virulently in all directions by whatever means such as force, deceit and or skullduggery!

91. It is a historical fact that over thousands of years, out of our infinite belief in ourselves and our ways of 'Athithi Devo Bhava', we have welcomed with open arms, people of different culture or religion or language. Thus India has always been the refuge for all people who were running away from domination by marauding aliens! Thus we been hosting Parsees, Syrian and Assyrians Christians, Turks, Iranians, Jews, South East Asians, Chinese, Tibetans, and people from erstwhile East Pakistan and recently Sri Lankan Tamilians! Then we pride ourselves that we are the only country which has gained independence from colonial powers without resorting to armed struggle!

92. Then is it not being too innocent to ask ourselves as to why we are not preaching and or practicing Ahimsa as Jesus Christ and Gowtham Buddha have done!? By keeping the ideal to be practiced only by some, we have ensured that they observe those aachaaraa-s more sincerely and ardently. Looking at them others adopt such behaviour on their own, that the whole society reflects the spirit of such noble ideals! That is why people of India have always been uniformly very well behaved, to the awe and envy of the rest of the world! We believe in self control, self discipline and correction and improvement by ourselves!

93. That is why 51 out of 63 Nayanmar-s are from communities other than Brahmins! Please note that all the Nayanmar-s are normal human beings who because of their unshakeable devotion to Siva have risen to the level of being revered and adored as Gods. You can see their statues in a line in the inner prahara (the enclosed space around the Sanctum Sanctorum of the temple), of Siva Temples, all over South India! That is another proof of the fact that more than any other community of people any where in the world, our's has been of exemplary moral standards!

94. For example, it is in Buddhism which has Ahimsa as an Ideal, that there are more non-vegetarians per-se than any other religion. In the Hindu religion, castes other than Brahmins are not under any restrictions about partaking non-vegetarian food! Still there are many more vegetarians amongst them, than any other set of people anywhere else! Amongst Buddhists we find that even Bikkus are non-vegetarians!

95. I started saying how it is not reasonable to entrust too many Aachaaraa-s to such communities that have many duties and labour to perform as it is! The distribution of the work load was meant to be equitable. That led to a discussion about Thirukkural and how he was a true supporter of the Vedic system as it was existing before the advent of Jesus Christ! (Approx 36 B.C.)

(To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 104 (Vol # 3) Dated 04 July 2009

DEIVATHIN KURAL # 104 (Vol # 3) Dated 04 July 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 second Para on page 472 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.)

78. Brahmins are known as, “...shat karma nirata:...”, to mean that they are eternally responsible for six duties namely, ‘Adhyayanam (learning the Veda-s), Adhyapakam (teaching the Veda-s), Yajanam (conduct Yagna-s themselves), Yaajanam (get Yagna-s conducted for the sake of others), Daanam (give alms to poor) and Pratigraham (take alms from the rich). This, ‘shat karma nirata:’ is referred by Thiruvalluvar as ‘aru thozhilor’. (Here ‘aru thozhilor’ does not mean agriculture, trading and such, as mentioned in some modern day translations of Thirukkural! The reference is to the last Kural in the Adhikaaram on Kodunkonmai.)

79. When the king is irresponsible in his duties resulting in tyranny, the 'aru thozhilor' 'nool marappar', meaning will forget their Veda-s! That will result in a whole lot of problems to the whole world. (It will be seen that this word ‘nool marappar’ will not apply if agriculture, trading and such professions were meant!) When Brahmin fails in his duties, the whole society suffers. Nay, the whole world suffers! The word used is "kedum". Now go back to the Kural I quoted on how important it is for the Brahmin not to let his Aachaaraa-s go by default!

80. "marappinum othuk kolalaagum paarppaan pirappu ozhukkam kunrak kedum". There he is saying that the Brahmin's not doing their duties by forgetting the Veda-s, will lead to a general calamity for the whole world - 'kedum!' Here he is saying that, 'it is alright for them to forget their Veda-s, they can always relearn, but it is a greater loss if the Brahmins are to let their Aachaaraa-s go by default! Thiruvalluvar is not part of those who say, 'No need for the archaic Veda-s, discipline alone will do'. He does not side with those who say that, 'No need for the Aachaaraa-s, Vedantam will do most sufficiently!' Further, he is not part of those who want neither the Veda-s nor the Aachaaraa-s and want to do away with the Brahmin as a caste! Thiruvalluvar clearly wants that, One, we are not to do away with the Brahmins as a caste; Two, Brahmins are not to give up or forget even temporarily chanting of the Vedas; Three, even if they are to temporarily forget chanting of the Veda-s, they can and should always relearn, but most importantly, they are not to let their Aachaaraa-s go by default! Thus his advice is purely as per the Saastraa-s and totally as per the Sanaatana Dharma!

81. In the light of this we can try to understand his earlier statement that 'high or low caste is not by birth, but by his Ozhukkam!' According to the Saastraa-s, there is no mention of any Jaati / caste, as higher or lower. The four fold responsibilities of work is distributed to each caste on the basis of the individual's 'swabhaava' or nature, which is by birth. Exceptions are always there and we also know that exceptions only prove the rule!

82. In the Varna-Aashrama division of work, the distribution of the work load is absolutely equitable and very sensible. Here Thiruvalluvar opines that anyone who carries out his appointed load of work as per his Varna and Aashrama, is to be highly respected.

83. Continuing logically it follows that though to follow one's aachaara is important for all, for a Brahmin with a special lot of activities listed as his duties, it is extremely more important that he shall not fail in the conduct of his duties, so that it may not be having a overall deleterious effect on the society and world at large! He can relearn his Veda-s even if he forgets them, but he should not be failing in his Aachaaraa-s! That is the message of this Kural:- "marappinum oththuk kolalaagum paarpaan pirappu ozhukkam kunrak kedum."

84. In the same vein Thiruvalluvar goes on to say that Ozhukkam that is, disciplined observance of one's customs and traditions, gives the direct benefits to the individual, family and society. It also causes a response of gratitude from the rest of the society. There will also be the unseen indirect effects of Punyam which will fetch good results some time in the future. In the same breath he also goes on to say that 'not doing so will always be deleterious!' I quote the Kural now:- "nanrikku viththaagum nal ozhukkam -- theeyozhukkam enrum idumbaith tharum."

85. Varna /Aashrama Dharma-s. Instead of having the same custom and tradition for all people, Sanatana Dharma distributes the work load in a very sensible manner, based on 'Swabhaava' that is individual nature, which is by birth. Here let us be reminded again that Varna-s are Brahmana, Kshatriya, Vysya and Sudra and the Ashrama-s are, Brhmacharya, Gruhasta, Vanaprasta and Sannyaasa. Balyam or childhood is prior to Brhmacharyam, not considered as one of the aashrama.

86. The individual's duties are different depending upon his Varna and the particular Aashrama that he is in, at a particular point in time, in his life. His duties as a student, as a married man, as a person in the process of de-linking from worldly involvement and as a renunciate, will vary! Varna Dharma is related to his profession and Aashrama Dharma is related to his development of maturity in life. Put together, they are known as Varna-Aashrama Dharma. This is not invidious discrimination. They are not any water-tight compartments. This set up is meant to raise each individual from the particular position he finds himself any time in his life and progress from there, keeping in view the interests of the individual as well as the society. The wisdom and universal compassion of the Rishi-s who evolved the system are beyond doubt. (To be continued.) Sambhomahadeva.

DEIVATHIN KURAL # 103 (Vol # 3) Dated 01 July 2009

DEIVATHIN KURAL # 103 (Vol # 3) Dated 01 July 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 second Para on page 468 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.)

70. Saastraa-s give us eternal comfort as well as this worldly pleasures to the extent as not becoming a hurdle in the path of spiritual progress. Many of the aachaara-s are meant so that, we may lead a life free of diseases with mutual co-operation while avoiding social conflicts. They are not unilateral and partial to one portion of the society as some people allege, but much liberal and humane!

71. Partiality in Aachaaraa-s: Thirukkural’s Ruling. There are more rules, regulations and aachaaraa-s meant for the brahmin caste. This is with the purpose as commensurate with the role that caste was meant to play. Without understanding this some people think that there is partiality. If the people who originated the Saastraa-s were partial, they would have given less restrictions and more license and not increased arduous aachaaraa-s!

72. Thiruvalluvar is the foremost authority on Dharma in the Tamil world, uniformly acceptable to the so called reformists (who wish to reform the Hindu religion which is like claiming to clean up an ocean!) and differentiators (who call themselves as 'paguthu arivaalargal' as though to learn by separating and sorting is their specialization!). Thiruvalluvar being acceptable to all and sundry irrespective of caste, creed, sect and religion; opines that there are different aachaaraa-s for each 'kula or jaati'. Brahmin's 'Brahmanyam' is special to him because of his caste.
73. 'Ozhukkam' in Tamil is the word for Aachaaram; which includes the inner attitude and outer behaviour as well as external signs as per customs and traditions. 'Ozhukkam Udaimai' is one Adhikaaram of ten Kural-s of two lines each, the 14th Paayiram. In it he talks initially as generally applicable to all sorts of people. In the first one he says that 'Ozhukkam Udaimai' that is discipline ennobles man and it is to be protected and treasured more than one's life itself! I quote:- "ozhukkam vizhuppam taralaan ozhukkam uyirinum ombappadum". In the third Kural he says that disciplined man is of the higher caste and undisciplined is the lower caste. I quote:- "ozhukkam udaimai kudimai - izhukkam izhinda pirappu aaividum". Here it almost sounds like the modern day claim that all people are equal!

74. The next Kural clarifies. I quote again:- "marappinum othuk kolalaagum paarpaan pirapp-ozhukkam kunrak kedum". Here 'paarppaan' is the brahmin. Literally the word means the 'seer', the English word of the same meaning. He sees the Truth by his qualitatively superior vision, unclouded by over indulgence. Here the word, 'oththu' means the Veda that is chanted. Let me give you the meaning of the Kural now. It means that, 'It does not matter if a Brahmin forgets his Veda-s. He can always relearn. But if he goes astray from his discipline of observing his Aachaaraa, his being born as a Brahmin is a waste!'

75. The neo modern Aachaaryaa-s say that there is no need for the Aachaaraa-s. It is enough if you learn the Veda-s and Upanishad-s, and listen to the lectures on them. Such people who do that are Brahmins alright, they say. Thiruvalluvar on the other hand says, "It is alright even if a Brahmin forgets his Veda-s. He can always relearn. If he becomes unmindful of his duties of Aacharaa-s, his being born as a Brahmin is a sheer waste!" Here Thiruvalluvar is virtually echoing the opinion of Saastraa-s which says, "aachaara heenam na punanthi vedaa:", meaning, 'the one who has gone astray from the path of customs and traditions of the aachaaraa-s cannot benefit anymore by any amount of chanting the Veda-s'. Saastraa-s give an example to make us understand better. It says that, "However much one may have studied the Veda-s, he cannot benefit from such studies if he has let the aachaara-s go by default. Like a bird will leave the erstwhile abode, the egg without even a second glance once its wings have grown, all his Vedic knowledge will forsake him if he is 'aachaara heenan'!" This is what Thiruvalluvar has said in brief.

76. Having made a general comment that a person's raise and ennoblement is by his 'Ozhukkam' that is the right attitude and behaviour, he specifically relates a Brahmin's Ozhukkam i.e., observance of the aachaaraa-s with knowledge of the Veda-s. From this we can see that he is not one of those modern day advocates of Vedanta-sans-aachaara-s! 'For the Brahmin Aachaaraa-s are very special and that is how it should be,' holds Thiruvalluvar.

77. "pirappozhukkam kunrakk kedum", can be interpreted in yet another way. That is, if the Brahmin fails in observance of his aachaara-s specially meant for him as a brahmin, the whole world will suffer the ill effects! Elsewhere, (the last Kural in the 56th Adhikaaram on Kodunkonmai,) he says that amongst the things that will go wrong when the king is governing irresponsibly like a tyrant, 'aru thozhilor nool marappar'. What he means here is that, the Brahmins, (the 'aru thozhilor' = six jobs such as Adhyayanam, Adhyapakam, conduct of Yaaga and Yagna-s and so on), will forget the Veda-s. That clearly proves that Thiruvalluvar had the conviction that under a tyrannical rule, Brahmins will forget their basic professions and thus will be cause for over all set backs in the whole society. So here too he means that any set back by Brahmins not doing their appointed roles can and will result in overall dissipation and waste!

(To be continued.)

Sambhomahadeva.