DEIVATHIN KURAL # 162 (Vol # 5) Dated 21 Apr 2012
DEIVATHIN KURAL # 162 (Vol # 5) Dated 21 Apr 2012
(These e-mails are translations of talks given by PeriyavaaL of Kanchi Kaamakoti 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 going ahead from the third para on page No 1006 of Vol 5 of the Tamil original. The readers may note that herein ‘man/he’ includes ‘woman/she’ too mostly. These e-mails are all available at http://Advaitham.blogspot.com updated constantly)
1084. The essence of our AachaaryaaL’s Upadesa to Kumarila Bhatta is being given herein after. Yes, Karma Anushtaana is the initial and important part of the process of Vedic methods for the individual’s progress. There are many benefits that accrue by that to a Saadhak. But it is not an end in itself. Through Karma Anushtaana the most important achievement is the ripening and cleansing of the Saadhak’s mind known as ‘Chitta Suddhi’. But, contrary to what is believed by the Meemaamsakaas, the process does not end there. Yes, you do benefit in terms of many advantages in the Iha and Para Loka. The penultimate benefit is attainment of Heavens. Please note that even that is not forever, but for a period. Then the cycle starts all over again – ‘punar api jananam punar api maraNam punar api jananee jatare sayanam’, it goes on! To learn about our inner reality and abide as Aatma is the true Moksham. That is the state of real integrity.
1085. The Karma Kaandam of the Vedas directs the Jeevan (the individual in human form) as to what are the jobs that he is required to do, allocating his responsibilities and duties. There is nothing in the subsequent Gnaana Kaandam for us as ‘to do’ instructions. It simply elevates the doer to the level of God, thereby encouraging and motivating him. This is known as ‘Artha Vaadam’ and not considered as the ultimate, says Meemaamsai. By the fact that the Meemaamsakaas approve of Karma – that is the ‘to do’ list – they claim that they approve of Vedas; in actual fact they are only approving the pleasant returns out of it. As there is a list of ‘to do’ things in Karma Kaandam, there is also a list of ‘nisheda kaaryaas’ which are prohibited. Meemaamsakaas who accept the ‘to be done’ list also accept these taboos, as integral to the Karma Kaandam, due to the beneficial values of refraining. So, now how can anyone set aside the Gnaana Kaandam as ‘Artha Vaadam’, when its beneficial value is the highest? Isn’t there a necessity to evaluate the relative merits of Karma Kaandam and Gnaana Kaandam on the basis of their returns? On the one hand by Gnaana one attains to the highest level of happiness of eternal validity while, the returns of Karma are of a very fleeting values! Now you tell me, if it is prudent to simply close one’s eyes to graduating to Gnaana Vs a Vs remaining stuck with Karma for their flimsy benefits! All that we have to do is to keep at it with karma Anushtaana till the very end, while just mentally sign off the returns of Karma – ‘Karma phala thyaaga’! That will give us the entry pass in to the Gnaana Marga – that is, ‘Chitta Suddhi’! Remember the clarion call of ‘Dahara Vidya’ which says, ‘thyaagene ekena amrutatvam aanasu:’ meaning, only by sacrifice is immortality available!
1086. One other point. Meemaamsai says that Karma gives yields on its own, without a need to posit a Phala Dhaata of God. This is not a very reasonable assumption! Whether you look at the management of the whole universe or take in to consideration the evolution, propagation and functioning of animate and inanimate forms of existence from an iota to the galaxies; single celled beings to animals to human beings; looking at the enormity, complexity and connectivity; one cannot but be flabbergasted by the beauty and intricacy of a super brilliant intelligence in action! Then it is also apparently clear that, if you can coolly and calmly think about, the fact of their inter-dependence and effectively functional plethora of mutual checks and balances; you cannot but arrive at the existence of centralised control – call it what you want! One Super-Brain or Divine-Intelligence has to be there which should be Omniscient, Omnipotent and Omnipresent; as you will agree, if you are not a die-hard obscurantist! That Omniscient being is what we call God or Swami. As all our actions are only meant for our own clarity of our mind, there can be no aspiration for the returns. ‘My dear Father, whatever I do with my body, limbs, speech and thought; I offer unto you with Love and Regards to do what you will. All that I am asking humbly for, is the clarity of mind and heart that I am only an instrument in your hands, Kaput, Amen, ‘Tadaastu’ meaning, ‘let it be so’, because it is so!
1087. Till he gives that clarity, we should continue relentlessly persevering, doing ‘Karma Phala Thyaaga’. Somewhere along the line, we will know within, that His Grace has never been lacking and that it is only our own egoism and the mistaken identity with the body, that has been the stumbling block, that has been hiding from us the fact that He is not different from our own selves, our own Aatma, the indwelling spirit! This realization is what is known as ‘Self Realization’; not for proclaiming it to the world at large, but for becoming one with Him as the ultimate Yoga! This Love for God as devotion is the biggest missing link that proves to be an unbridgeable deficiency, gap or void in this religion of Meemaamsai. Though in Meemaamsai it is an idea declared as their main philosophy, this problem exists in all people who are doing their, whatever duties apparently as ardent followers of any religion, but actually for selfish gains! How can an individual become an integrated personality? Only when the actions by the body; love and compassion by his mind and heart and the state of utter peace when his mind of being a separate entity has been delinked; have all come together mutually hand in hand! Short of that situation there is neither the peace of mind nor the integration with one’s inner reality.
1088. Whether you like it or not, Karma is always there. Even the laziest is still eating, digesting, sleeping, talking, procreating, grabbing, hoarding and doing many things like any animal on the surface of the earth. Some do their duties for their returns as the Meemaamsakaas do. Others have a hazy idea that there is some God somewhere in the Heavens, Kailasam or Vaikundam or Brahmaloka they call it. They are devoted to that idea of God more out of fear or on the idea as to why they should miss out on any likely benefits! Instead why not adopt this approach suggested here? Anyhow you will be doing so many things. Add also what is prescribed by your religion in the ‘to do’ list and religiously do them. Then slowly develop the mind that all others like you are also, God only in another form – ‘Brhma Swaroopa’; thereby fulfilling your responsibility in the family, clan and society. Finally as you progress, you will learn to overcome the innate selfishness and start doing all your actions as an offering to God, considering yourself only as a tool in his hands! Then you reach a stage of true selfishness when you deservedly start meditating on your true reality – Gnaana Nishta – all actions gone, mind is no more, you start abiding in your inner reality and become one with God! Then and only then, no more Janma, no binding ties, no mind that thinks of oneself differently, all anxieties and aspirations are over.
1089. In Saadhana Panchakam, our AachaaryaaL has clearly defined the path as to how one can progress from the very humble beginnings of Nitya Karma Anushtaanaas to the ultimate destination of Self Realization. Now if you ask, “Did he not say do not have any attachment to idleness that is, told us to keep on working relentlessly”, my answer is that the advice was for the early stages. For generations of life, we have been working for material benefits and sensual pleasures that, we just cannot stop suddenly. If you suddenly now stop it and think that you will quit, you may not be able to do so. Till there is ‘Deha Abhimaanam’ – that you are this mortal shell – you just cannot do so. Even if you do – “na hi dehabruda sakhyam tyaktum karmaaNi aseshata:” – meaning that ‘even if you stop physically, the mind will keep dwelling on living those experiences repeatedly and not be peaceful’. Outside he will be like a renunciate Saadhu and inwardly craving for sensual pleasures – “karma indriyaaNi samyamya ya aaste manasaa smaran I indriyaartaan vimoodaatma mityaachaara: sa uchyate II – such a person is a ‘mitya aachaara:’, that is a hypocrite isn’t it?
1090. Though now in your keenness and enthusiasm you decide to give up all actions, desires and aspirations, your innate nature will forcibly cause you to fall back in your old habits and ways, despite your wish not to do so – “swabaavajena Kounteya, nibadda: swena karmana I kartum nechchasi yan-mohaat karishyasya avaso abhi tat II” That is why, you are being told not to give up your duties and Karmas. What is to be done and what is not to be done of course, are as per the authority of Saastraas – “tasmaat Saastram PramaaNam te kaarya – akaarya vyavastitou”. Then having given up doing actions with desire, offer all your actions as ‘ArpaNam’ – as offerings to God – “tat kurushva mad arpaNam”. When you keep on doing this – continuing with actions while sacrificing all the returns unto God – a stage will come when no sin will stick to you as ‘no water sticks to the lotus leaves even when it is all the time in water’ – “lipyate na sa paapena padma-patram ivaambasaa”.
1091. Thus if everyone does his appointed duties as per his place in the society, without aspiring for self aggrandisements and unfair advantages, considering his position and place as an opportunity to serve the humanity as an instrument of God, as his humble contribution; he would get the required qualification to enter the valued portals of Gnaana Yoga –“swa karmana tam abyarchya siddhim vindati maanava:” – this is still only like an entry pass. Then as he leaves all Karma – all endeavours and enterprise – and goes on deeply meditating about the truth of existence, he gets to ‘siddhim paramaam’ – is obtained or reached – “Naishkarmya siddhim paramam sannyaasena adhigachchati” – to mean ‘that actionless state of supreme indifference is reached only by renouncing all’! This in short is the summary of the advices given by Sri Krishna to Arjuna in the battle field of Kurukshetra, which I am giving you now.
1092. So, since human beings lack the maturity to control their minds, bringing all their actions to a standstill and be absolutely happy; he advised going through actions as given in the Saastraas sincerely to get that maturity of the mind and not as an end in itself! So all actions work as a ladder for the Saadhak to ascend and progress and not end and stagnate! Once he has risen himself from the binding ties of this worldly life, the actionless state provides the equality of vision – ‘samam’ – as clearly stated – “aaroorukshor-muner-yogam karma kaaraNam uchyate I yogaaroodasya tasyaiva sama: kaaraNam uchyate II”. All actions get fulfilled after they have subsided in Gnaana – “sarvam karmam akilam gnaane parisamaapyate” and he has no duty or yet to be done work load – “tasyaa kaaryam na vidyate”, putting a full stop to the discussion!
(In the above talk the following slokas from the Bhagawat Gita are quoted in that order as given herein after – B.G. II – 47; XVII – 11; III – 6, XVIII – 60; XVI – 24; IX – 27; V – 10; XVIII – 46; XVIII – 49; VI – 3; IV – 33; III – 17; and XVI – 24. You may refer to them and correlate the purport of our AachaaryaaL’s message to Kumarila Bhatta, who was in his last stages of his mortal life, killing himself by the slow fire of ‘dushagni’!)
(To be continued.)
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