DEIVATHIN KURAL # 103 (Vol #4) Dated 19 Nov 2010

DEIVATHIN KURAL # 103 (Vol #4) Dated 19 Nov 2010

(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 the last century. These have been published by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each as Deivathin Kural. Today we are proceeding from the middle of page number 571 of Vol 4 of the Tamil original. The readers may note that here in 'man/he' includes 'woman/she' too mostly. These e-mails are all available at http://Advaitham.blogspot.com updated constantly)
82. Let us say that we are presently living in a slum. We wish to live in an independent bungalow. But as of now we do not have financial ability to earn or spend that sort of money! We have to make an effort and earn, to fulfil our ambition. Till then we have to make our current dwelling neat and clean. Because we are going to leave this place one day, till we become worthy of the shift, we cannot leave this place uncared for. If we let this place be dirty and unhygienic, we are likely to become sick and never be able to move out! First we have to clean up the present dwelling. Thus, what cleanses and keeps our inner and social lives spic and span is Dharmam. The actions in so doing strictly according to the requirements of Dharma are the Swadharma Karmas.
83. Those that can be the road signs for the common man to follow these rules, regulations and rituals are the ones who have perfected their own observance of the Aachaaraas, attitudes and behaviour; and ready to go beyond! I must mention here another fact of life. Those ideal role models in observing Swa Dharma Anushtaana for the general public are those who have already given up all involvement and gone beyond to the ultimate with clarity! They have reached a level of total dispassion when all ignorance has been erased and they have become pure Gnaanis! You may wonder as to how this can be! Gnaanis become a tool of God whom, He makes into role models for the common folk to emulate. Even if we do not reach such levels, we as individuals should be aiming at perfection in observing the Swa Dharma Karmas.
84. Even when these people are not concerned about what they get out of doing those Karmas and or not even interested in doing those actions at all; with their minds completely focussed on the ultimate source and destination of all; even then, for the final push and till the final push, they have to keep at it relentlessly! That is, the end of Karma Yoga has to just happen and cannot be a wilful intentional act. Then, it has been so organised by our elders that the direct effect of those actions will go to contribute towards the societies’ and the worlds’ welfare. Karma anushtaana gives good Chitta Suddhi. With it when devotion is combined, leads to one- pointed-concentration of the mind. At that level when Karma comes to a stand- still, one should be crossing over the threshold in to Sanyaasa. Karma Yoga will automatically lead you to it. It should not be intentionally stopped. Karma Yoga should be continued till it drops off!
85. Why Paradharmam is to be Abhorred? In all this to change one’s traditional way of doing things and adopt other’s profession or religion is forbidden. Instead you should continue to refine and improve in the profession and religion in which you were born. “Do not go to another’s line of business or profession thinking it to be better”, says Bhagawan Sri Krishna in Bhagawat Gita. “Continue in Swa Dharma. Do not go to other’s dharma. Even dying in Swa Dharma is Sreyas; Para Dharma is to be abhorred as it will instil fear and create deeper involvement.” When we leave what was granted to us by birth as a profession and way of life, we assume a personal opinion and independent thinking. Instead of accepting what was naturally our allotted Karma, we tend to choose and select. In the bargain we have opened the flood gates for all the likes, dislikes, wants, desires and hate! When you choose and select it becomes a Kaamya Karma and the principle of Nish Kaamya Karma has been given the go by! Instead of the aimed for Chitta Suddhi, this will lead to more of Chitta Asuddhi and pollution. The mind will be the master and we the slaves. This is the reason for saying that we should not be shifting our loyalties to other Dharmas from the point of view of an aspirant that is, a Saadhak.
86. There is another reason for not shifting to others’ Dharma, from the point of view of the society. For the well being of the society, different types of works are to be performed requiring different attitudes, capabilities, talents and expertise. Some people have to teach using their brains and or work in research, analysis and experiments. Yet others have to work to learn the Vedas, Saastraas and scriptures and or using pure clarified butter to do Homa chanting sacred Mantras. Some others have to use weapons and fight with enemies or apprehend thieves. Yet others have to work in the fields or factories. For the multi various duties to be done without a hitch are the jobs divided between people based on birth, to suit their aptitude and life styles. Though some may look easy in some respects, virtually there is no higher and lower or good and bad classification! They are all equally important for the society. They have been entrusted to different category of people by birth, to suit the innate qualities and GuNas. They are all important. If the Brahmin is to have abundant qualities of tolerance, calmness, coupled with brain power; the Kshatriya has to have a temperament of quick reactions and brawn power! Even the jobs seemingly low are critical for the well being of the society. If the conservancy workers go on a strike, the city will stink and be the cause of the spread of diseases! If one caste protects the society from the enemy another protects us from diseases and another from scarcity. To start grading them as higher and lower is a blatant error!
87. If people were to select and choose between various professions, their distribution between them will not be naturally correct. There will be crowding in some and scarcity in others. People may not have the right aptitude for the job in which they find themselves in by their own choice. Some of the innate qualities that come from the family background and ethos and traditionally handed over from father to son will be missing. Instead of smooth functioning of the society, with the clamour for some jobs and ignoring of others, the proportions will go awry leading to competition, hate and jealousy! This can only result in social upheaval affecting the life of all. Thus there are two types of errors; one of leaving own Dharma amounting to not contributing to the well being of the society; another of adversely affecting the balance in the society! So instead of reducing the load of Karma negativity, he will be finding himself deeper in the mire of Samsaara. That is why Sri Krishna says that “para dharmo bhayaavahaha”, to mean that to randomly select one’s profession and or religion based on whims and fancies of the fickle mind of ours is the cause of fear! Now comes the matter about the war between Devas and Asuras (mentioned at the start of the talk about Adwaitam in Deivathin Kural # 91(Vol #4) of 25 Oct 2010).
(To be continued.)
Sambhomahadeva.