Saturday, September 29, 2012

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 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.)




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