DEIVATHIN KURAL # 60 (Vol # 6) Dated 29 Sept 2012

DEIVATHIN KURAL # 60 (Vol # 6) Dated 29 Sept 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 page No 421 of Volume 6 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)

Bottom / Middle Stages & Finally Mumukshutvam / Mukti

278.  I said that the intense desire for Moksham is Mumukshutvam.  (Whether we take it to mean, for ‘Self-Realization aka Aatma-Saakshaatkaaram’ or simply release from the binding ties, since anyhow they are simultaneous; let me keep using the word Moksham.)  The burning and all-consuming intense desire for Moksham is Mumukshuta.  But our AachaaryaaL out of his innate kindness has said that even those who are not aspiring with such intensity also may benefit due to the Guru’s Anugraha, so as to motivate them also so that they may not lose interest.  The bottom of the ladder is ‘mandam’ the middle is ‘madhyamam’ and top of the ladder is ‘uttamam’.  Accordingly among the aspiring Saadhaks they are classified as ‘mandama / madhyama / uttama adhikaari’.

279.  In Adwaita Saadhana, only when you reach certain high levels, there will be the burning desire for Moksham and the quality of Mumukshuta will evolve.  Such Uttama Adhikaari-s only will discard all desires and be totally focussed on Moksham.  Still, our AachaaryaaL out of his compassion has lovingly accommodated the lower and middle level aspirants too while talking about the power of Guru’s anugraha.  Even the aspirant at the bottom of the ladder also has entered the Saadhana only because he also desires to be released from the clutches of Maya isn’t it?  And the Guru with kindness has thought that he has the quality of Mumukshuta.  Then with some effort after some amount of maturity, more than the initial stages, he would understand the play of Maya better and would think of Moksham with greater intensity.  This is the madhyama level. 

280.  Even then, instead of being steady, the mind will still be vacillating.  What was very fleeting in the initial stages will be somewhat steady alright.  Still he may be influenced by the Maya any time.  So the Saadhak in the madhyama stage will be sulking and pouting with thoughts such as, “I will be the last one to get anywhere near such high flown bonanza such as ‘Moksha Praapti’ and Self-Realization and what not?”  If this man’s condition is this, we can’t even think of the ‘manda adhikaari’!  Out of his infinite kindness our AachaaryaaL, so as to encourage such aspirants not to lose heart says, “मन्द – मध्यम – रूपापि वैराग्येण समाधिना | प्रसादेन गुरो: सेयं प्रवृद्धा सूयते फलं ||”

281.  “My dear Sir!  Do not cry!  With Guru’s prasaadam anything can happen.  But, you also so as to deserve Guru’s Grace try your level best and practice Vairaagyam.  Practice ‘Samadhi shatkam’. If you do so, even if your ‘Mumukshuta’ is not intense enough, by Guru’s Anugraha, it will improve and give the necessary fruits of your labour.”  Between mandam, madhyamam and uttamam; it is the uttamam that he calls as ‘pravruttam’ to mean ‘well developed’.  “Without sulking and crying, if you try your best, with Guru’s Grace, even what is mandam and madhyamam will also become well developed as ‘pravruttam’!” our AachaaryaaL says.

Guru Prasaadam

282.  Guru Prasaadam is essential not only for the end aspect of Mumukshuta, but from the beginning till the attainment of the goal in every step of Saadhana Krama.  Noticing the clean and sincere efforts of the aspirant, if the Guru were to think kindly about the disciple, that is enough for Guru’s blessings to work wonders!  That is how the Saadhak is successful in every step of his way.  Then in the third and final stage of Saadhana, surrender by the disciple and Guru’s unreserved Anugraha are both essential.  Till that stage, in the play of the senses some amount of deviation s may happen to occur.  It is not a big thing.  But, having taken Sannyaasa Aashrama, at the time of or after having received Maha Vaakhya Mantra Upadesa, (that could enable you to experience the Everest like high of all experiences), even the slightest distortion or deviation by the mind can be an unpardonable sin, that he cannot correct or absolve himself!  Yes, self-confidence is an essential quality in a Saadhak.  But, that cannot protect him here.  Without any chance occurrences of errors, when the Saadhak has to be so perfect in his thoughts, speech and actions; like the wheels of the train remaining on the rails without any deviations; with self-confidence, Guru’s Anugraha power is extremely important!  That is why it has been particularly mentioned at this point in time in our narrative.  Once the aspirant has developed great keenness in Mumukshutvam, taken Sannyaasa and received the Maha Vaakhya Upadesa, here we are remembering the importance of Guru Prasaadam, for all the things that are to take place yet.

Our AachaaryaaL and Scriptures about Mumukshuta

283.  Our AachaaryaaL has spoken about Mumukshuta in various places, in Viveka ChudamaNi (and especially in Slokas 167 to 183) while explaining about Mano-Maya-Kosa.  (As given in Taitreeya Upanishad, the human being / body is made up of five spheres of Anna(food),  PraNa(life force), Mano(mind), Vignaana(system), and Aananda(bliss), progressively changing from the gross to the subtle.)  While explaining Shraddha and Samaadhaana, our AachaaryaaL related them to the Buddhi.  Here while talking about Mumukshuta he has related it to the Mind.  But, we are not to misconstrue that the urge for freedom is only at the mind level.  In fact he has emphasised the aspect of completely annulling the mind as a prerequisite for becoming a Mumukshu and proceed ahead without going astray.  Up to a certain stage the mind has an active role to play for example in ‘नित्या अनित्य विवेक विचार:’ in discarding the fleetingly temporary appearances.  Then even when focussing solely on Moksham, what is good or bad also is something that comes within the minds experience only, isn’t it?   Aatma of course is not within the scope of the minds function and so can only be understood or comprehended or whatever, only after mind is no more!  So, one has to set aside all things that are within the grasp of the mind and search or look for the only Aatma, relentlessly.  So while talking about ‘Manomaya Kosam’ he gives all advices and warning to the Mumukshu.

284.  The Mumukshu has to first of all (using the word ‘अग्रे’ for ‘firstly) harden and strengthen his resolve of Viveka and Vairaagyam.  In fact he suggests that such a resolve should be made ‘अतिरेक’ which means excessive and then only ‘chitta shuddhi’ will happen.  Then he says, “This mind is a huge tiger roaming about in the forest of matters of sensual pleasures.  The Sadhu who is a Mumukshu should not go anywhere near that tiger.  Just stay off or drive clear!  Even good thoughts and good actions – as assessed and recommended by the mind have become taboo at this stage, isn’t it?  So, you have to by-pass your own mind!  For this Viveka and Vairaagya and the perfect cleansing of the mind are essential.  The whole lot of things experienced by the man are all created, gone through and enjoyed by the mind only.  The involvement in repeated cycles of Karma and enjoying or suffering from the fruits of those actions are all due to the mind only.  In short the reason for Avidya / Agnaana / Ignorance is the mind only.  That is the confirmed view of all great men who have gone through life and drawn the correct conclusions – “अत: प्रहुर्मनोsविद्यां पण्डितास्तत्वदर्सिन:”  Thus it is the mind that has to be tackled first.  Prior to that, the mind has to be made light by cleansing, by removal of all dirty thoughts.  Then Mukti will be yours and transparent as ‘the berry fruit in your palm’.

285.  At the end of Viveka ChudamaNi, our AachaaryaaL puts a full stop to 581 poems, saying that the whole book is meant for such people who are Mumukshu-s only.  So, we can make out that, this Mumukshutvam goes on till you become a Muktan.  In the order of Saadhana the further steps are taking up Sannyaasa, receipt of Maha Vaakhya Upadesa, SravaNa of listening to such talks by other great knowledgeable speakers expanding on Vedaanta and Saastraas; Manana and Nidhidyaasana of mulling over the Maha Vaakhya etc.  Still this Mumukshutvam goes on relentlessly.  Even at the penultimate stage at which the aspirant is at the pinnacles of Nidhidyaasana just short of Saakshaatkaara; he is still a Mumukshu, as seen in last but one sloka of the book.  Sloka No 580 says: – “हितमिदमुपदेशमाद्रियन्तां विहितनिरस्तसमस्तचित्तदोषा: | भवसुखविरता:  प्रशान्तचित्ता: श्रुतिरसिका यतयो मुमुक्ष्वो ये || It means, “May those men appreciate this salutary teaching, who are seekers after liberation, who have cleansed themselves of the taints of the mind by observing the prescribed methods, who have a distaste for worldly enjoyments, who have serene minds and who take a delight in the scriptures. 

286.  Listening to or reading Viveka ChudamaNi is no guarantee of understanding.  Sankara could see that after reading the whole thing some will surely say, “All this is a big bluff.” “Hence”, he says, “I have written this only for those who have the following six qualifications:  – [1.] Those who have completely purged the impurities of their mind (विहित – निरस्त – समस्त – चित्त – दोषा:), by following the prescribed methods of – Sama, Dama, Uparati, Titiksha,  Shraddha and Samaadhaana.  [2.] Those who have turned their face away and are averse to the pleasures of the world which are ever changing (भव – सुख – विरता:).  [3.] Those whose minds are quiet and calm, because of the reduction of Vaasanaas (प्रशान्तचित्ता:)  [4.] Those who take delight in the study of the scriptures i.e., those who have the mental attitude to understand and appreciate the Upanishads (श्रुतिरसिका:).  [5.] Those who are putting forth the effort, striving to realise what they have understood (यतय:).  [6.] Those who have a burning urge for liberation (मुमुक्षव:).”  Such people will, when they read Viveka ChudamaNi will understand and appreciate it.   

287.  In the end the word ‘ये’ means ‘those who have they’.  Who are they?  We have seen already that they are ‘those who have removed their blemishes; shed their desire for pleasures; have a peaceful and quiet attitude, enjoy studying; analysing and understanding the Vedas and scriptures; are Sanyaasi-s and Mumukshu-s.  Such people may read and relish this Viveka ChudamaNi.  Thus you have to bring the first phrase of ‘हितं इदं उपदेशं समाद्रियन्तां’ to the end and take the ‘ये’ forward to get the right meaning.   Here I wished to point out that the qualifications of Mumukshu described here are that of a man who has reached the highest pinnacle of Saadhana, just short of the final leap into the infinity of eternity!  Till he transforms into Muktan, he is a Mumukshu with a very thin line separating the two! 

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 59 (Vol # 6) Dated 27 Sept 2012

DEIVATHIN KURAL # 59 (Vol # 6) Dated 27 Sept 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 page No 415 of Volume 6 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)

Mumukshu: Our AachaaryaaL’s Definition

269.  To get out of the influence of the Maya, focussing one’s mind on Self Realization of oneself to be the Brhmam, remaining true to that endeavour is Mumukshuta and such a person is a Mumukshu.  Our AachaaryaaL has defined the Mumukshuta in Viveka ChudamaNi Sloka No. 27, like this, “अहंकारादि देहान्तान बन्धानज्ञानकल्पितान | स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता || (This has already been quoted in Para No 262 above and translated.  Here PeriyavaaL is expanding on the meaning of the Sloka.)  Here you may note that our AachaaryaaL has mentioned both release from Maya and ‘Swaroopa Avabhodham’ – that is, Self-Realization to be experienced after release. 

270.  Ignorance or अज्ञानं is Maya.  It is by Maya, the otherness and separateness from the only Real Brhmam is imagined, as ‘I, me and this person’!  For all ‘anartha parampara’ of a whole generation of problems, this ‘Ahamkaar’ is the root cause, source and origin.  Starting from this subtle Ahamkaar, it encompasses the gross body of every individual, causing him or her to think of the body as the self.  Such an idea takes birth a few days after one’s coming in to this world.  Then we are all responsible in instilling and reinforcing this delusion in each one of us mutually.  The very first thought in each one of us is ‘I’, in relation to which other thoughts take birth.  This is what is mentioned as अहंकारादि देहान्तान बन्धानज्ञानकल्पितान.  The last phrase should be paraphrased as ‘बन्धान् + अज्ञान + कल्पितान्, meaning that ‘all ties are imagined by ignorance’!  From this we can make out that, this very urge in us to get the release from the binding ties – is Mumukshuta.  This is the negative definition of Moksham.  Without forgetting as to what is the end stage, he has imbedded the idea in the centre of the definition as ‘स्वस्वरूप अवभोधेन’ – meaning by waking up to one’s inner reality – that is the awakening from Agnaana / ignorance! What is the Gnaanam that we are waking up to about?  The waking up is to one’s own inner reality.  So, instead of getting Gnaana as though getting something from outside, we wake up to our own inner Self the Aatma / Aatman!  This awareness and Gnaanam and Aatma are all synonyms and not different things.  If Maya is ignorance, or अज्ञानं; then ज्ञानं is Brhmam and ‘स्वस्वरूप अवभोधं’.   

271.  To be released from the binding ties is not an end in itself!  “To be bound is problematic.  So let it go.  Then let us be like a log of wood or sand or stone!”  If someone were to look for such an end, our AachaaryaaL will not consider such a person as a Mumukshu at all!  As Patanjali had identified only ‘Chitta Vrutti Nirodam’ that is, stopping the mind from its vacillations as the Mission and left it at that, our AachaaryaaL would not remain happy with that, without correctly identifying the ultimate aim!.  Wasn’t “ब्रह्म जिज्ञासा” the subject and object of his famous ‘Bhashyam for Brhma Sutra’?  So, he would call only that state as Mumukshuta in which the seeker intensely wishes to get released from ignorance so as to be able to realise his oneness with the ultimate reality.  That point is very clear from this Sloka we have discussed. 

272.  “स्वस्वरूपावबोधेन” means, ‘awakening unto Aatma Gnaana’ of the Self being the same as our inner form is the positive message imbedded within the Sloka, which instead of being about Aatman, is being Aatman!  By such awakening we have to endeavour to get free from the ties of ignorance, our AachaaryaaL is saying.  By saying so, it seems to mean that first ‘avabhodham’ aka ‘awakening’ happens by which we are to get free of the ties of ignorance.  That will be like putting the cart before the horse and convey the meaning contrary to what we have been saying for so long, as though the positive ‘Aatma Saakshaatkaara’ also leads to the negative Moksham!  Nobody who understands the aim and mission of the Religion of Vedaanta and has read our AachaaryaaL’s books and correctly understood them will ever jump to such a conclusion.

273.  Let me explain this puzzle with the help of an example.  Between release from ties (bandha moksha) and Self-Realization (Saakshaatkaaram), there can never be the question of which is first and which is later, as they are simultaneous.  In absolute darkness let us say we strike a safety match stick and there is light.  Is there a time gap between appearance of light and removal of darkness?  Both are simultaneous, isn’t it?  But, a point to note here is that, it is because of light that, darkness goes and not the other way around! 

274.  Here is the unique greatness of the Religion of Vedaanta.  It, keeping the identifying of our inner light of Aatma Jyoti as the central mission or end goal, starts from ‘नित्या अनित्य वस्तु विवेकं’ and goes ahead.  The Rishis as Seers of Vedas and Upanishads, the author of Brhma Sutra, the Veda Vyaasa and our AachaaryaaL have all focussed on Brhma Saakshaatkaaram; unlike Buddha’s aim of ‘Duhka Nivrutti’ or Patanjali’s aim of Chitta Nirodam. Actually our Rishis right down to our AachaaryaaL have all asked us to launch ourselves in ‘Satya Anveshanam’ – that is, ‘investigation of truth’.  Whether the life is good or bad, happy or otherwise; let it be whatever.  If life as a flow has been going on from infinity, to the extent that we know about it; there has to be an absolute static basis on which life is dependent.  Similarly in the case of all of us as Jivan or so many ephemeral life forms too, there has to be some eternal indestructible basis which gives us life, knowledge, power, motivation and sustenance!  It is our inalienable duty to find it out as to what it is!  We have to find out that eternal Truth with a capital ‘T’!  It can be done.  With such firm conviction, faith, enthusiasm, courage and seriousness; those great thinkers have endeavoured to find the Truth!  They were not the crying and cribbing worried lot, too concerned about difficulties or sorrows or obstacles in their path!  They were not the ones negatively too concerned about ‘Chitta Nirodam’ but thought of their mind and intellect as powerful tools in their repertoire.  They were not the ones who were so fed up with their present condition that they couldn’t care less as to where they reached or ended up!  They dared to question the darkness of Maya and ignorance; to find the torch of Aatma Jyoti.  They endeavoured to do so themselves and motivated the posterity to do so too!

275.  The one about whom I said that he started out cribbing and crying, was Buddha.  About him also when people of other religions talk with worshipful admiration for his ‘Bodham’, say that he ventured from a comfortable life as a king with a beautiful wife and young child for the attainment of positive Gnnana and got it under a Bodhi tree and hence got the name of ‘Buddha’.  Before sitting down for meditation under the Bodhi tree he is said to have uttered a few words of his intension which is available in the form of a Sloka.  Reading it even today, we will wonder if anyone could have been more dispassionate and if there can be a better example for ‘Mumukshuta’!  The Sloka (found in the biography of Buddha titled as ‘Lalitha Vistaram’) is as follows: - “इहासने सुष्यतु मे सरीरं त्वक् अस्थि मांसानि लयं प्रयान्तु | अप्राप्य बोधं बहुकल्प दुर्लभं नैवासनात कायमिधं चलिष्यति ||” That means, “Let this body dry up here in this seat!  Let the skin, bones and flesh become desiccated unto dust without attaining to Bodham.  However long it may take – may be many ‘Kalpa-s’ – for that Bodham to occur – till then this body is not moving from here”!  (Here he has used word ‘Kalpa’ – which is supposed to last for 432million years of the mortals – and constitutes a day in the life of Brhma!)  Whatever it is, we cannot but take note of the ‘maha drudha sankalpa’ (awesome determination) of Buddha.  Point to note here is that, so were many of the Rishis of yore who were Seers of the Vedas and Upanishads, who had courageously left their all when they set forth to find the ultimate truth of reality!

276.  For a person who goes about determinedly working towards achievement of the ‘true light’, for them the ‘satya jyoti’ will only be the mission worth the effort.  Others are likely to fall by the way side, going astray due to the enormous temptations enroute, known as ‘Ashta Maha Siddhi-s’.  Let that be. When they see the light of Aatma Gnaana, by that very enlightenment, they will have to assume or rather we will have to assume that the darkness of ignorance is gone.  If you collectively analyse as to how the great Gnaanis have described this incident in their lives; you will notice that they went on doing ‘Aatma Vichaara’ and the realization came to them in a flash!  They would not have said that they, ‘Realized the Aatma’ or ‘came face to face with the Reality’ or talk about any removal of the ties of Maya Bandham or attainment of Aatma Saakshaatkaaram!  You do not need all that high philosophy!  Whatever it is, the Aatma Saadhak just kept at it trying to understand or comprehend the meaning of life and existence, kept ruminating on the Maha Vaakhya-s and practically experienced the non-differentiation of Jivan and Brhmam.  By that very experience he also would have known that he is not bound anymore!  So our AachaaryaaL has placed ‘bandha moksham’ that is, removal of the ties after Saakshaatkaara. As though one is after the other – as “स्वस्वरूप अवभोधेन मोक्तुं” – that is all!

277.  I said that ‘avabhodham’ is awakening. Does sleep run away somewhere for waking up to take place after that?  We suddenly wake up and we know that we are awake.  That is how one wakes up to Gnaana too.  We could say this in yet another way that, “स्वस्वरूप अवभोधाय” that is, for the very purpose of awakening unto awareness of one’s reality, as a ‘Mumukshu’ one wishes for the release from the binding fetters of ignorance.  At the time of awakening he also knows that the fetters are no more!

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 58 (Vol # 6) Dated 25 Sept 2012

DEIVATHIN KURAL # 58 (Vol # 6) Dated 25 Sept 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 page No 408 of Volume 6 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)

MUMUKSHUTVAM

260.  The word ‘Mumukshu’ means ‘Moksha Kaankshi’, meaning a person who is desirous of Moksham.  When that desire is fulfilled in a person and he has realized the Self or when he has had Aatma Saakshaatkaaram, he is a ‘Muktan’.  You have to be a Mumukshu before becoming a Muktan.  Everybody will have the desire to get out of the troubles of this worldly life and wish for release.  But such light- hearted desires cannot be thought of as ‘आकाङ्ग्क्षा’.  Intense desire with insatiable thirst for release and preparedness to try one’s level best; will all have to be there for a desire to be considered as an Aakaangksha  – आकाङ्ग्क्षा.  The nearest in meaning is the word ‘obsession’ mostly with a negative connotation.  This quality of fixation, his balanced attitude and all that he has to do – all of them put together is ‘Mumukshutvam’!  “संसार बन्ध निर्मुक्ति: कथं स्यान्मे दयानिधे | इति या सुदृढा भुद्दिर्वक्तव्या सा मुमुक्षुता ||”  When you have an intense feeling of, “Oh God! When will I get release from this sense of being bound by this worldly life?”  This feeling is what is known as ‘मुमुक्षुता’.  This is the Sloka 9 in Aparoksha Anubhuti. 

261.  With Easwara or the Guru in front as a representative of God, as though someone is crying with tearful eyes, calling him ‘दयानिधे’ (“Dayanidhe!)”, He is pleading, “When will I get out of the clutches of this worldly life “, having such a strong obsession with firm conviction is what is needed. He is asking with a strong mind that he may be released.  But, being motivated by poverty or loss, enmity or lack of health cannot be called सुदृढा भुद्दि!  This man may otherwise be having an acceptably comfortable life.  But, he is convinced that “Even this is only part of the mirage of Maya.  I have to get out of the clutches of this Maya and know the true Aatma.  I strongly believe that I have to get out of delusion and wake up to the reality of existence!”  That is सुदृढा भुद्दि.  Instead of coming to this conclusion due to being disappointed, he has deeply analysed and identified that all the seeming comforts of life are still part of the delusion.  So this fever and urge to get out is strongly felt by a Saadhak with a very clear mind that is, mentioned in female gender ‘या वक्तव्या सा मुमुक्षुता’.  So, the Sloka means that, “When one is praying to his Guru, (who is a wealth of kindness); with a firm mind, keen on release; that urge in him is Mumukshuta”.  This last word is in feminine gender!

262.   In Viveka ChudamaNi (in Sloka No. 27 and 28) while defining Mumukshutvam, our AachaaryaaL says in the first Sloka (No. 27), “अहन्कारादिदेहान्तान् बन्धानज्ञानकल्पितान | स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ||” meaning that, ‘Mumukshuta is the impatient and burning desire for being released, by realising the Real Nature of One’s Self, from all bondages of egoism to the body etc., which are created by ignorance.’  It is not enough if we are to be simply released from the ties of, this worldly existence.  It is just not enough if one were to become something like an insentient cadaver!  We need the स्वस्वरूपावभोधं, that is, we have to wake up to awareness of our eternal reality of the Aatma.  That is important.  For that we should be avidly aspiring for.  More than erasure of Maya, Realization of Reality with the Truth becoming a practically experienced reality is essential.  We pray for the removal of Maya for the arrival of Realization, though they are synchronous!  In the second Sloka (No.28), our AachaaryaaL says, “मन्दमध्यमरूपापि वैराग्येण शमादिना | प्रसादेन गुरो: सेयं प्रवृद्धासूयते फलं ||”, meaning, ‘Half-hearted and mediocre aspirations in a seeker may also come to bear fruit, being increased in effectiveness by the Grace of the Guru and by means of renunciation, calmness etc.

Why is the End Stage Known as Release or Freedom only?

263.  The end stage has been named ‘Moksham’ or ‘Mukti’.  From this we can see that, more than the true state of Aatma Saakshaatkaara that is the final stage of what we become; release or freedom from ties that is present now in the existing stage; seems to have been given greater importance! That word does not talk about the end state of our being.  That is what is called liberation or in Tamil ‘வீடு’ which is misunderstood as the Destination, is also about Liberation from the existing and not the end stage.   There is a root word ion Sanskrit as ‘मुच’ which means ‘release’ from which this word ‘मुक्ति’, ‘मोचनं’ and ‘विमोचनम्’ are derived.  Though not much in use, ‘Muku’ is a pronoun from which is derived ‘Mukundan’ who gives Mukti.  Thus, all these words are about ‘release from being bound’ and not about what is our final becoming!  None of these words are talking about the stage of ‘ब्रह्म ज्ञानं’ or ‘आत्म ज्ञानं’ or ‘अद्वैत अनुभूति’ at all!  Why is the end stage of ‘Adwaita Anubhuti’ – of becoming the Brhmam itself – is not being talked about at all and only some release from the present stage – is being mentioned?

264.  I can think of two reasons for why it is so.  One is that, the final state of our being after Mukti, that stage of Aatma Gnaanam and blissfulness is just not describable by words!  This is one reason.  Now let me tell you about the second reason.  Every religion has one very important scripture as a book of authority for the principle viewpoints aka Siddhaanta-s.  Such a book in our religion is “Brhma Sutra”.  In the very first Sutra or aphorism it talks about the subject-matter of the book and that is ‘ब्रह्म जिज्ञासा’.  The word जिज्ञासा means ‘the desire to know’.  Here the desire to know about Brhmam is the subject of the book as it is the aim or mission or object to be attained, for all followers of Sanaatana Dharma.  Only when you have the desire to know will we try to attain the object of our desires, isn’t it?  So first you have to have the जिज्ञासा.  So, what I wished to convey was that, in our religion as given in the most important Scripture Brhma Sutra, ‘to know Brhmam’ has been given as the mission or task of existence!  To know Brhmam is to be Brhmam, not as a subject knows the object; but to become that or get to know that we are already that!  All other previous knowledge is part of our Ignorance and delusion!  Point to note here is that, instead of talking about release from ignorance, the book is talking about Brhma Saakshaatkaara, ‘ब्रह्म ज्ञानं and ब्रह्म अनुभवं and ‘आत्म ज्ञानं’ or ‘अद्वैत अनुभूति’; which is all one and the same end stage of what we are, or going to be!

265.  Though the book of authority of Vedaanta Religion aka Sanaatana Dharma talks of the end state of every aspirant seeker thus, the question remains as to why do we keep talking about, Release, Moksham or Mukti has to have its reasons.  Earlier I gave you one reason for that, being the impossibility or inexpressibility of the end stage, when the seeker has become the sought and the goal!  Another valid reason occurs to me now.  It is an irrevocable fact that the ideas, opinions and concepts of this Sanaatana Dharma predate most of the religions of the world.  Then Buddhism, Patanjalam (that is Yoga Saastram), Nyaayam, Jyotisham and other view-points which could claim to be religions by their own rights came into being.   (Religions such as Islam, Christianity, Shintoism, Confucianism and any other-isms came into being as later day additions in the human society.  PeriyavaaL is not talking about them here.)  When there are people there will always be differences of opinions.  Within our own religion of followers of Vedas known as Sanaatana Dharma, there have been people with some differences of opinions.  Actually I will go to the extent of saying that there is no concept that has not been part of Indian ethos sometime or the other! 

266.  What were slight variations and differences came to be emphasised by some great thinker or Guru; it is then that their view- points came to be known as different religions.  In them except for basic Agnosticism of Lokayatha Religion, all others have emphasised the point of release from the binding ties of this worldly ‘Samsaara Saagara’, meaning the Ocean of This Worldly Life.  Lokayatam says, “There are no Gods and nothing as Aatma.  After death there is no life and so no question of lingering Karma.  Relax, make merry, enjoy, no rules and no regulations can apply“.   Let us leave aside the Lokayatam, as it cannot even be considered as a religion!   All other religions different to Vedaanta also do talk about release, Mukti and Moksha.  But do they talk about the end stage as oneness with the Brhmam?  The answer to that question is a big No!

267.  Buddhism talks about everything becoming a ‘Soonyata’ or Zeroness, calling it ‘NirvaaNa’.  Nyaayam as a religion and with it the Vaiseshikam, both talk about a state of all problems being resolved or दुःक निवृत्ति of ‘apavargam’ as the end stage.  They talk of resolving of all conflicts and sorrows but not about a state of bliss.  So that final stage as per those religions can be thought of as a state of ‘जड’ senseless dumbness.  Similarly Saankhya talks of ‘Kaivalyam’ as the end state in which one is relieved of the play of Prakruti aka Maya, without any positive state of blissfulness.  In Patanjala Yoga too, in the very first Sutra, instead of talking positively about the aim as Brhma Saakshaatkaara, it only talks negatively about restraining and controlling the flow of Chittam!  The influence of Maya and the binding ties of Samsara occur due to the flow of thoughts of the mind only isn’t it?  So, that religion also talks about becoming an inert piece of dead wood, it seems.  The seeds for all these religions have always been there in our ethos from time immemorial.  So possibly, our Vedaanta also picked up the common point of ‘release from ties’ – of ‘Bandha Moksham’ – as the aim.  This seems to be another valid reason (to the one I told you in Para 265 above, about the end stage being indescribable), for not talking about the end stage in Vedaantam. 

268.  When you proceed on the path of Vedaanta and get to that Moksham, it has to be Brhma Saakshaatkaaram only!  There one is not suddenly going to come face to face with some new thing known as Brhmam.  He is not going to attain to or reach some new state of happiness of Sat-Chit-Aananda.  He is always that only!  Still he was under the delusion of Maya – which as we have seen before – hides the reality and apparently displays the unreal.  Thus he was ignorant of his own reality under the compulsions of Maya.  Having done all that he was required to do as Saadhana, the ties which were binding him are cut.  He is released from the clutches of Maya and attains Moksha.  At once automatically he recognises his real state being none else but the very Parabrhmam.  There is no becoming or creation or reaching.  He can do nothing about the Brhmam.  It cannot be created or destroyed.  It is already ‘स्वयम् सिद्धं’ ever present beyond the confines of space and time and you realize that you are already that and that is “तत् + त्वं + असि = तत्त्वमसि” – That You Are!  From this point of view, what happens by our effort is to break through Maya and so it is correct to think of Moksham as the aim of our Saadhana!  (Now we are in the right frame of mind and understanding that we can go on to the definition of Mumukshu as given by our AachaaryaaL, in the next e-mail.)

Sambhomahadeva

DEIVATHIN KURAL # 57 (Vol # 6) Dated 23 Sept 2012

DEIVATHIN KURAL # 57 (Vol # 6) Dated 23 Sept 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 middle of page No 399 of Volume 6 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)

252.  When our AachaaryaaL says “Establish your mind firmly in the Suddha Brhmam”, what is the meaning?  Actually we will never know as to how to do that.  I take it to mean that, ‘whatever is said about NirguNa Brhmam in Vedaanta Saastraas and what the Guru advices us about it, we have to fix those in our minds with one pointed concentration.’  To completely merge the mind in Brhmam happens at the end of the third stage of Saadhana and that is Sammadhi.  This is Samaadhaanam.  Here ‘ब्रह्मणि’, in Brhmam, in the concepts about Brhmam, whatever the Guru imparts to us about it and in whatever the Saastraas say about it, the mind has to be firmly set in therm!  All our thinking moments, all our wakeful time, all our efforts should be only spent in Brhma Vidya, ideas, concepts and principles about Brhma Vidya, mulling over them and cogitating about them.  In practicing Shraddha, as a continuation of registering with faith, the words of the Saastraas and Guru in our Buddhi; as a logical conclusion of such efforts, instead of raising counter questions and ideas, we should be becoming totally conversant and knowledgeable.  Guru may say a few things not mentioned in the Saastraas, out of his own Anubhava.  We should be giving special attention to those nuggets of personal observations!

253.  Brhma Anubhavam or Brhma Gnaanam as an individual, personal experience happens later.  Now you are absorbing and inculcating all the possible knowledge about it like a blotting paper.  For this knowledge itself you have to collect your normally scattered brains, having made it one pointed and deeply established in that knowledge – “सम्यक आस्तापनं” and that is the Buddhi’s or mind’s Samaadhaanam.  As of now, he is not yet matured enough to sit in Dhyanam where his mind can be dissolved in the subject being meditated upon.  As yet the mind will be functional not dissolved or defunct.  So, it must still be sorting and selecting the options suitable for Aatma Vidya / Aatma Gnaana and nothing else!  By the time you are finally ready to take plunge in to Sannyaasa, only the formality of receiving the ‘Maha Vaakhya Upadesa’ should be pending.  All other knowledge has to be absorbed now!  It should be learnt through the spoken words of the Guru.  He is still the Vidya Guru.  The Sannyaasa Aashrama Guru comes later.  As of now this Vidya Guru need not be a Sanyaasi, but may happen to be one.   Basically he should be well read, knowledgeable in Brhma Vidya and of a high meritorious character and morality.  Later you may or may not change the Guru for ‘Maha Vaakhya Upadesa’ of taking Sannyaasa. 

254.  Who is Eligible to Get Instructed about the Upanishads?  There is a view that to be eligible to get instructed on Upanishads, you have to be a Sanyaasi already!  When it comes to study of Vedaantam, that is study of the Upanishads, the Guru and the disciples should all be Sanyaasi.  Brhmachari-s and Gruhastas may read other books of religion and philosophy.  Such an opinion does exist.  But when a Brhmachari learns the whole of a Branch of the Vedas known as ‘Shaka’, he does learn the Upanishad of the Branch of the Vedas alright.  In Mantras and procedures explained in the Upanishads, many are meant to be for the Gruhastas (that is the Householders).  May be the Upanishads can be committed to memory, without learning about the meaning.  It is also possible that some outline meaning is told to the student to facilitate his memorising the same. So to go deeply into the meaning analysing the word to word meanings and the meaning of phrases & sentences of the Upanishad, only the renouncing Sanyaasi-s are entitled to do, as per the opinion of some. 

255.  However for ages past, in many families deep study of the Upanishads has been an honoured and highly cherished tradition. So everything of the Vedas is studied threadbare, leaving only the ‘Maha Vaakhya Upadesa’ to be given at the time of taking up Sannyaasa Aashrama. At the time of Adhyayanam of the Upanishad-s the Maha Vaakhya Mantras would also be learnt. But to do Japa as anusandaanam, only a sanyaasi is entitled.  That is, the Upadesa Guru has to be a Sanyaasi, when the disciple is joining Sannyaasa Aashrama!   Otherwise from time immemorial it has been the custom and tradition that, anybody who was entitled to do Adhyayanam could learn any part of the Vedas as well as the Upanishads through a Guru.  In further olden times the original ‘mantra drashtaa-s’ (मन्त्र द्रष्टा) or Seers, who saw, read and recorded them for posterity were not all of them Sanyaasi-s.  But I am not saying that as part of the argument because, there is something as ‘Yuga Dharma’.  With every Yuga there is a deterioration of moral standards, that we should not be quoting the past and say that we can do similarly in the present times.  Yes, nowhere in the Upanishads is it stated that only Sanyaasi-s can read and learn them.  Still, in the present times, when talking about rights, everybody is ready to form a political party at the drop of a hat and claim that any Tom Dick or Harry has every right to study any or every part of the Vedas we have to draw a line somewhere!

256.  While doing पारायणं of the Upanishad-s that is, reading the scriptures systematically, (by various क्रमेण), there is a शान्ति पाठं that is chanted.  In the पूर्व शान्ति पाठं that is chanted at the beginning, which says, “Whosoever created Brhma the creator and gave the Vedas to him, that God is the one to give our Buddhi the brightness of Gnaana; to him I surrender as a Mumukshu as being keen on liberation of my Self.”  The advanced Saadhak whose sole aim is liberation of the Self is known as Mumukshu.  One of the Upanishad-s has a name as स्वेतास्वतरोपनिषद (Svetasvataropanishad).  Though not included in the famous ten Upanishad-s for which our AachaaryaaL has written the Bhashyam; he has quoted extensively from that Upanishad in his writings.  In the final chapter of that Upanishad that स्वेताश्वर ऋषि had given that Upanishad to disciples who were अत्याश्रमि-s.  That means that, the disciples were all Sanyaasi-s!  Based on such it is being claimed that the common man is not supposed to be studying the Upanishads.  But our AachaaryaaL has left many things as applicable to मन्द अधिकारी-s.  Evidently the मन्द अधिकारी is not a मुमुक्षु but a normal Gruhasta or Brhmachari.  All said and done, instead of saying that only after learning some rudimentary things about Gnaanam one should be reading the Upanishad-s; it is better to read the Upanishad-s that some tinge of Gnaanam will rub off on us and in the bargain we may wish to know more of it.  That is how the respectable people of our society have traditionally believed. 

257.  Firmness in Samaadhaanam.  समाधानं is to install one’s mind completely in the Brhmam and related matters.  “सम्यक आस्तापनं बुद्धे: शुद्धे ब्रह्मणि सर्वथा | तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ||”  This Sloka No.26 of Viveka ChudamaNi has been quoted already by me and translated to you earlier.  Our AachaaryaaL, who has spoken about ‘Buddhi’ in the first line of the Sloka, has spoken of the Chittam in the second line when he says, ‘न तु चित्तस्य लालनम्’.  Between the Mind, Buddhi and Ahamkaar; the point of origin of thoughts is this Chittam.  So, with reference to the context, it could be the Mind or Buddhi.  So Samaadhaanam is to firmly and cleanly establish the mind in the Brhmam and not being too liberal with one’s mind as our AachaaryaaL says ‘न तु चित्तस्य लालनम्’.  When we want a child to be obedient to our instructions we try to cajole the child with gifts such as some toffee or chocolate, isn’t it?  That is the ‘लालनम्’ part.  That is alright for an aspiring Saadhak in the initial stages to be encouraged to keep moving in the right direction.  Instead of being too strict seriously concentrating on ‘NirguNa Brhmam’, in the early stages the Saadhak is allowed to have any number ‘SaguNa Brhmam’ for Upaasana with some amount of distractions as part of the procedures. 

258.  But in this advanced stage of Samaadhaanam no more ‘लालनम्’ and or distractions permitted.  Putting a stop to all cajolement like a carrot hung before the horse, we have to turn the aspirant’s mind completely towards the ultimate aim of बुद्धे: शुद्धे ब्रह्मणि स्थापनं.  Instead of that if we keep on giving toffees, it can only lead to diabetics!  Having been liberal in the beginning, seen substantial amount of progress in the middle stages, now when we are getting fit enough for complete sacrifice of all indulgences and distractions. The Saadhak’s mind has to be fully tuned on to only matters of Brhma Tattva.  This is not only the job of outsiders such as the Guru but the aspiring Saadhak himself, to be very strict with himself.  He has to tell himself, what our AachaaryaaL has given as suggested advice, “My Dear Sir!  Please firmly establish your mind solely in pure Brhma Vidya alone.   Now is not the time to be lenient with yourself anymore.  Do not be doing ‘लालनम्’ anymore.  Some where you have to become strict, is it not so?  This is the time for such strictness with our own selves.  So please start solely giving attention to the one Aatman, the one and only NirguNa Brhmam which be the sole refuge of our minds!”

259.  The Six of Paramaatma and the Six of Jivaatma!  Sama, Dama, Uparati, Titiksha, Shraddha and Samaadhaanam are the six assets of the Jivaatma who thinks of himself as an individual to progress on the Adhyaatmic path.  For the Brahmin who is normally known as ‘Shat Karma Nirata:’, there are six important duties of learning and teaching the Vedas, its chanting and word meanings; to conduct Yagas oneself and getting it done for others; to give and receive alms.  As I said before, instead of waiting one day to start the process, throughout  life one has to carry on practicing  and incorporating  these six qualities of Sama, Dama, Uparati, Titiksha, Shraddha and Samaadhaana, to be able to get qualified for Aatma Vidya one day!  If these are the ‘समाधि षट्क संपत्ति’, the six assets of man; the God is also having six assets or ‘भग’ to deserve being called the ‘भगवान’!  They are [I] Aisvaryam that is Easwaratvam to be able to command and control; [II] Dharmam, the continuous thread of ORDER from the micro world of atom and sub-atomic particles to the macro world of milky-way and such other galaxies – that is, Dharmam; [III] Yashas that is, his fame.  We sing his praise in all music and in all religions in temples, churches and masjids; [IV] Sri that is all wealth.  The whole of this universe is his all the gold, gems and all the Real Estates are his, that he is such a great Sriman, all that wealth not amounting even an infinitesimal fraction of his Brhma-Anandam, the thrill of his blissfulness; [V] then is his Vairaagyam of total couldn’t-care-less-ness; [VI] then finally is his transcendence of all these assets, being the very destination as the Moksham Himself!  Thus, for Paramaatma there are these six Bhaga assets.  For Jivaatma there are six Sampathi assets, starting from Sama.  After this the last part of Saadhana Chatushtyam is Mumukshutvam / मुमुक्षुत्वं about which we shall discuss in detail in subsequent e-mails!

Sambhomahadeva