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
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