DEIVATHIN KURAL # 76 (Vol # 6) Dated 31 Oct 2012

DEIVATHIN KURAL # 76 (Vol # 6) Dated 31 Oct 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 518 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)

421.  At the end of last e-mail No. 75, we had promised that we will tell you as to where in the Vedas, it is given that in the path of Gnaana too Bhakti has an important role to play.  That is the ‘Kaivalya Upanishad’ in Krishna Yajur Veda in which in the very second sloka, at the start of his Upadesa, Brhma tells Asvalayana an aspirant, “श्रद्धा भक्ति ध्यान योगादवैहि”, meaning that ‘you may attain to Gnaana by an effort which makes use of a combination of faith, devotion, meditation and practice.  Using the same words of the Sruti, here our AachaaryaaL too has commenced his Sloka No 46 in Viveka ChudamaNi with the words, “श्रद्धा भक्ति ध्यान योगान्”.

In the Sutra Bhashyam Also

422.  Not only in ‘Viveka ChudamaNi’, has our AachaaryaaL recommended that Bhakti should be included in the approach of Gnaana Marga, but also in the very Brhma Sutra Bhashyam itself, he has said so!  The reason for my emphasizing, that he has said so in the ‘Brhma Sutra Bhashyam itself’, is that between an enormous volume of his creations namely Prasthana Thrayee, that is Bhashyam for Brhma Sutra, ten important Upanishads and Bhagawat Gita; a number of PrakaraNa Granthas such as Viveka ChudamaNi, Aparoksha Anubhuti,  Aatma Bodha:, Tattva Bodha: and so on; and Slokas and Stotras on all deities of places, temples, rivers that he visited;  there is a FAQ as to if all of them have been written by Sankara AachaaryaaL or by somebody else of that name!   So as to avoid that question, I am saying that in He has emphasized the value of Bhakti in Gnaana Marga, in his ‘Brhma Sutra Bhashyam itself’, as there can be no doubt about the fact that he wrote it!  Also, that book is like a magnum opus of his and so its authoritative value is more.

423.  In Brhma Sutra (III.2.24) the tool for Brhma Anubhava is known as ‘Samaraadhanam’.  This word has the same meaning as ‘aaraadanam or aaraadanai’ which means ‘to worship’.  So it is part of devotional procedures.  Here it is the inexorable love that the aspirant has for the Self, which is the subject, as well as the object of love!  There is a Tamil word ‘கடவுள்’ pronounced as ‘KadavuL’ for God, which brings out clearly that, he is an entity beyond the ‘Kada’ the farthest and also ‘vuL’, as the inner of the innermost! So as you reach for Him the God, you are digging deep inside also with love and that is devotion!  So, our AachaaryaaL while enlarging on the idea of ‘Samaraadhanam’, is saying that ‘भक्ति-ध्यान-‘प्रणिदानादि’ अनुष्टानं’.  ‘प्रणिदानादि’ means that by ‘Samadhi’ and ‘Samaadhaana’, to completely integrate and focus.  Normally if we are asked as to how to do Dhyaana for Brhma Anubhava we would think of bringing the whole of Antah KaraNam together and concentrate and focus in Dhyaana.  But here our AachaaryaaL, by putting Bhakti first and Dhyaana after that has exhorted us to integrate these two approaches, mutually reinforcing the two to get to the end result! 

424.  Like Aradhana, Upasana is also a word for worshipping the God in the SaguNa form only as mentioned in Veda, Saastra, PuraaNa and Itihaasaas.  So what we are referring as Karma-Bhakti-Gnaana would be mentioned by people well-versed in Saastraas as Karma-Upaasana-Gnaana only. In Brhma Sutra (IV.1.1) it is mentioned that a person after receiving the Upadesa should be repeatedly mulling over it till it is firmly imbedded in his Antah KaraNam.  Here in the main text there is no mention of Upaasana with devotion or Gnaana Saadhana using Buddhi and intellect.  Just simply it is said that we should be ruminating and deliberating on the idea.  But by reference to the context, by the message given in the Sutra-s before this and after; we can make out that it is about the Manana that the Sanyaasi has to do after receiving the Maha Vaakhya Upadesa of Gnaana Marga, (and this has been so clarified by our AachaaryaaL here, in his Bhashyam).  Then on his own in connection with this Sutra, he goes on to quote references from within the Brhma Sutra where, he relates how the path of devotion as well as knowledge goes hand in hand.

425.  The Upadesa after being heard (SravaNam) has to be repeatedly mulled, ruminated and deliberated upon till it’s meaning has been comprehended; and then to delve deeply in that meaning is Dhyaanam as we know. Similarly when the disciple is totally attentive of the Guru’s words, his every wish, nuances in meanings and implications, Guru’s physical comforts and well-being; we call it Upaasana of the Guru. So also when a citizen is so devoted to the King we call it Raja Upaasana and when a wife takes care of a husband it is known as Pati Upaasana. Thus as indicated by our AachaaryaaL, the highest of Bhakti Bhaava-s are Aatma Nivedanam, Daasya Bhavam and Maadhuryam.  Thus in the Upanishad-s learning, knowing and comprehending, have not been kept apart from Upaasana for which our AachaaryaaL has quoted and given examples.  (The first Drushtaantam (example) is at Chandokya Upanishad IV.1.4; iv.2.2. and the second example at Chandokya Upanishad III.18.1 and III.18.3.)

426.  The first example is about what I have been elaborating for some time now, that is, the target or the goal in Aatma Anusandaanam instead of being perceived only as a dry principle has to be seen as living entity and the approach to it should be full of love and prema.  The story is like this.  About a Gnaani Raigrava two swans are discussing among themselves.  One bird tells the other, “All that anybody knows anywhere is only a part of what he knows!”  Thus praising him the bird is flying off in the sky.  From this we can make out that Raigrava is a Brhma Gnaani, for even a bird to know that he knows!  What the bird says is called ‘வாலறிவு’ in Tamil that is Omniscience in English.   A king by name Janasruti, sleeping in the roof top pent house happens to hear what the bird says while flying.  (You may note here that the king has a name which means, ‘Knower of the Vedas’!  So in future, do not ask ‘What is in a name?’) 

427.  That king Janasruti wishes to meet that Brhma Gnaani Raigrava.  Here comes our topic.  He goes to Raigrava to ask for the Gnaana Tattva to be given as Upadesa to himself.  Having come face to face with Raigrava, instead of asking for the Gnaana Tattva, he says, “My respectable Sir, Please give me Upadesa about the deity that you are devoted to”.  That is, the Dhyaana which in Brhma Vidya tradition is mentioned as ‘Tattva Vichaaram, Sodanam and Anusandaanam et al’, should all be done with the attitude or Bhava in a very similar way as it would be done by a servant to a master, or a disciple to a Guru or a devotee to God in SaguNa form’!  That the Upanishad is saying so, our AachaaryaaL affirms and enlightens us, to some extent going out of his way to do so!

428.  Even in places where our AachaaryaaL has to elaborately explain the nuances of words and meanings of phrases, you will never see him being verbose.  Vinobha Bhave has also commented that our AachaaryaaL never does unnecessary enlargements and beating around the bush.  Brhma Sutra itself is a compendium of terse statements.  Our AachaaryaaL’s Bhashyam-s are also brief and up to the point mostly.  So now here, if he seems to be going out of his way to make a point, we can discern that he sees it as very important, isn’t it?  But as a protector of traditional value systems, he may not have wanted to enlarge too much on the subject of ‘Bhakti in Adwaita’; there by confuse people who are not very conversant with terms and meanings, he may have wished to leave it the Gurus to explain things as and when required to their disciples.   Still, at the end of his instructions, (as given in Taitreeya Upanishad (I.xi.4.) ‘एष आदेश:, एष उपदेश:, एतत् अनुसासनं’), when he endowed us with Viveka ChudamaNi, he did openly declare that Bhakti is an important tool in the hands of the Saadhak, as I have already quoted to you about ‘moksha kaaraNa saamagryaam bhaktireva gareeyasi’ – “मोक्ष कारण सामग्र्यां भक्तिरेव गरीयसी”.

கண்ணன் காட்டும் ஞானமேயான பக்தி

Devotion & Gnaanam Are Synonyms as Shown by Sri Krishna

429.  Instead of saying that Bhakti is an important tool in the path of Gnaana, Sri Krishna has gone further higher to prove the point that the highest level of Bhakti is Gnaana and the highest level of Gnaana is Bhakti.  (The readers may remember the introduction to Baja Govindam as sung by M.S.Subbulakshmi by Raja Gopala Aachaariyaar the last Governor General of India, when he says that, “At the end levels Bhakti is Gnaanam and Gnaanam is Bhakti”!)  Sri Krishna, in the Bhagawat Gita (Chapter VII.16.), classifies the devotees in to four types namely, ‘आर्तो जिज्ञासु अर्थार्थी ज्ञानी’.  Amongst them the ‘आर्तो’ are the down trodden sufferers, ‘जिज्ञासु’ are those desirous of obtaining Gnaana, ‘अर्थार्थी’ are those wishing to get material and last are the ‘ज्ञानी’ who are the Gnaani-s.  Though the order he has listed them is not as per their level of spiritual progress, possibly he has serialised them more to suit the rhyme and rhythm of poetry, placing the ‘Jignaasu’ earlier than ‘Arthaarthi’.  We are not much concerned with that.  But, the point to notice is that, the highest Bhakta is a Gnaani!  So that nobody may misinterpret this to mean that the Gnaani is still member of duality, he has put a full stop to his statement after saying in the very next sloka that he is ‘एकभक्तिर्’ followed by the next one ‘ज्ञानी त्वात्मैव’, that he is verily myself!

430.  Later in the 12 Chapter, (Slokas 14 to 20) in Bhakti Yoga, as he expounds on Dwaita Upaasana, he showers encomiums of praise on the devotee that he is very close to him saying ‘स मे प्रिय:’, repeatedly.  So it is clear that in the earlier Seventh Chapter the Gnaani mentioned is very much from the path of Adwaita Gnaana, since he is not just very dear to me only, but verily myself!

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 75 (Vol # 6) Dated 29 Oct 2012

DEIVATHIN KURAL # 75 (Vol # 6) Dated 29 Oct 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 last paragraph on No 511 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)

412.  In reality when Aatma wakes up – that Aatma is of course never asleep and always awake – from being an unknown entity, when it is apperceived, it is said to be awake!  Then, when it happens, this man, the individual who thought his self to be a separate entity, is no more!  That is, this man may physically be still alive and doing everything normally as any other person.  But he has lost his sense of being a separate individual.  He may think, “Oh! What brilliant and powerful effulgence is this Aatma!  In my ignorance I have been blind to it as though sleeping, assuming the Aatma to be asleep.  To think that the Aatma is awake is only an assumption and our imagination.  It is beyond anyone’s ability to describe.  But we will continue to have an idea of the existence of something as Aatma, or Brhmam, an indivisible being aware of its blissfulness – Sat – Chit – Anandam!  Though not able to conceive as to exactly what it is, some trace of an idea will be with us.  Since, till the Antah KaraNam is totally wiped out, some thoughts will continue to linger, and so this sort of a hazy picture will continue to be there in our inner awareness.  Thus when we think of the Aatma as having been woken up in us, instead of thinking of it only as an idea or principle , we should be thinking of it as a living entity and wish to sacrifice our infinitesimally small and negligible being to that all pervasive Aatma.  To do so is Bhakti!  That is ‘Anusandaanam’ after ‘Avabhodham’.  To wake up to this sense is the first and then after waking up is the next step of establishing our mutual relationship and then is to ardently desire to become one with it, which we already are!

413.  “Instead of conceiving anything about the Aatma that it is like this or like that, let it be the way it is.  Let it do whatever to absorb us or devour us, you just keep watching.  Do not give any adjective to qualify it as, Sat – Chit – Anandam or anything.”  That may be the advice of people experienced in ‘Aatma Gnaana’, give the Saadhak.  Though it is difficult not to describe it, in advanced stages of ones progress to passively accept it, the way it is, is not entirely impossible.  As you are thrilled and start to heap a lot of adjectives on it, there may be times when your own inner conscience maybe prompting you, “Just keep quiet and watch the fun!” 

414.  Thus when you simply look at it without any preconception, there is a likelihood of its seeming to be just a void.  So regarding Aatma even when there is no preconception, it is not simply a void, it is alive.  Not just alive, but the very essence or meaning of Life and to know it is the very purpose of existence!  We should never forego this idea that it is the Uyir and since we are also basically a life form, the connection, the relationship is easily established.  Once the contact has been made, instead desiring for any advantage or return or benefit, the aim should be to add this minute form of life to that.  That should become a burning aspiration as a true, sincere, natural and inevitable corollary.  To know this loving relationship to be a true eventuality, our AachaaryaaL has inserted the phrases of ‘स्व स्वरूप अवभोधं’ and ‘स्व स्वरूप अनुसंधानम्’, in both places there is ‘स्व +स्वरूप’.  The first ‘swa’ means one’s own and the second means natural.  So the phrase ‘स्व स्वरूप’ means our own natural form – now when mixed with Maya it is Jiva Aatma and when not mixed with Maya, we are naturally and truly Aatma itself!  How else to say it?

415.  Here you may raise a question as to how can the Aatma have a Roopam, ரூபம் or உருவம் or a form? This word ‘Uruvam’ in Tamil is from the Sanskrit word ‘Roopam’.  Its meaning is form as well as the true quality or its nature.  When any word starting with ‘R’ is written in Tamil, traditionally we add a ‘அ’ or ‘இ’ or ‘உ’ to it, like ‘Rangan’ becomes ‘Arangan’ and ‘Raman’ becomes ‘இராமன்’.  Here the Roopam means its natural quality.  Still generally when we use the word ‘Roopam’ in addition to being the inanimate form it informs us of its natural quality, and means that we are alluding to its animate aspect of being with life.  When we say that musician while singing displayed the ‘Roopam’ of the Raaga, what we mean is that he not only displayed the form of the Raaga but made it lively.  We do not say that when describing a lecture by a Professor in Physics or Chemistry!  The reason being, while art forms are considered to be animated with life, science is purely inanimate only.  I happened to point this out because when we mention the form and its nature, its liveliness is understood.  As we hear the phrase ‘Aatrma Swa roopam’, it is comprehended as live thing.  Then when it is prefixed with another ‘Swa’ – as ‘Aatma swa swaroopam’ meaning what is ‘its natural quality’, we will not think of Aatma as some inanimate entity.

416.  While talking about life, we notice that some words have a unique sense of liveliness.  In the phrase, ‘Sat – Chit – Anandam’, take the word ‘Sat’ – ‘सत्’.  It means ‘Being or Existence or Life’.  Though the word ‘Being’ has a sense of being with life, it is not so clear, as even insentient beings can be there.  Similarly the word ‘Existence’ though with life, sounds too academically insentient.  But the word ‘Life’ of course has to be automatically sentient.  As the word itself has life, it is not a dry concept only.  Similarly the phrase ‘Swa Swaroopam’ clearly brings out its aspect of liveliness.  To make us understand that ‘Aatma’ is a sentient lively thing and not a dry concept only, our AachaaryaaL has prescribed that we should be keen on Mumukshuta for ‘Swa Swaroopa Avabhodham’ and after ‘Avabhodham’, that is, after the awareness in us has been awakened, we need Bhakti for ‘Swa Swaroopa Anusandaanam’!  Then he said, “स्वात्म तत्व अनुसंधानम् भक्थिरित्यपरे जगु:”, as there are people who opine that to celebrate our oneness with the inner Aatma is the real Bhakti!  Here ‘apare jagu:’ means that, ‘some others say’.  What do they say?  They say that, ‘to do continuous mulling of the principle of one’s own self is devotion’.

417.  When he says that some others are of that opinion, it is clear that it is not his opinion.  His own opinion has already been expressed by him of course when he said that, ‘swa Swaroopa anusandhaanam’.  So the difference between his opinion and others’ as to what is devotion’,  lies in the difference between ‘swa swaroopa’  / ‘swaatma tattva’ – anusandhaanam.  They both seem to be same except in one’s attitude to it evidently.  For so long, we have been discussing and analysing Aatma to be considered as a lively, sentient Uyir to be loved and venerated and not simply as an abstract principle.  To think of Aatma as loveable and lively as the object of our adoration, is Bhakti as our AachaaryaaL says and there are those who opine that to continuously think of Aatma as a principle that defines one’s own self is devotion.  Instead of thinking of the goal as a loveable and lively entity in which the Saadhak could hope to dissolve his self in love intrinsically; to think of the goal as an abstract principle is a bit of a comeback, isn’t it?  Then how did they name it as Bhakti?    Possibly because of thinking the love in Bhakti to be a one way traffic I suppose!

418.  Roopam instead of meaning only the form is indicative of the nature or quality.  Tatvam also means the same or rather the intrinsic nature.  However ‘swaswaroopa anusandhaanam’ seems to convey the sense of inhering one’s own form and natural liveliness than the phrase ‘swaatma Tattva anusandhaanam’ as to enjoy some principle from the outside.  Anyhow, we need not spend too much time in this differentiation and take our AachaaryaaL’s advice of adoring our own inner living form as the goal of devotion.  I must point out another opinion present within the Adwaitins.  To tell you the truth, it is that differing view that has had more publicity.  It is a fact that some people believe that Bhakti / Devotion is only applicable in duality and has no place in Adwaita Saadhana.  I myself had to raise that question, “How can there be a place for Bhakti in Adwaita Saadhana”, before giving all this explanation, isn’t it?  I bring a full stop to that explanation by saying that, “To do Aatma Chintan with the idea of establishing a relation of love with Aatma; not so as to carry on retaining our separateness for ever, but to melt ourselves out of the scene is Bhakti”.  I hope by now you understand as to how to be devoted to the NirguNa Brhmam and as to how it is the most powerful tool in our hands as – ‘गरीयसी सामग्री‘, as our AachaaryaaL says!

வேதமே விதிக்கும் ஞான மார்க்க பக்தி

Devotion in Gnaana Marga as Directed in the Vedas

419.  In the path of Gnaana, the direct method that fetches the aspirant to the goal is Nididhyaasana as part of Gnaana Yoga.  Having a well-defined object as the goal, to concentrate one’s mind in contemplating on it to the exclusion of all other thoughts is Nididhyaasana.  When saying so, there is no implication of a relationship with a live entity but only to be in deep meditation of a concept or principle, is what is meant.  But, that is not how it is, says our AachaaryaaL.  It is not only an object or goal but a living entity with which we have to establish an intimate relationship unto which we have to finally do ‘Aatma SamarpaNam’ of Self-Sacrifice with love and adoration.  Not only that he says so, but also he says that to be the order of the Vedas.  Now listen to the Sloka No 46 (or 48 in some editions), of Viveka ChudamaNi –

“श्रद्धा भक्ति ध्यानयोगान मुमुक्षोर्मुक्तेर्हेतून्वक्ति साक्षातस्रुतेर्गी: |

यो वा एतेष्वेव तिष्टत्यमुष्य मोक्षो आविध्या कल्पित देह बन्धात् ||”

Now let me give you the transliteration –

“shraddha bhakti dhyaana yogaan mumukshor

Mukterhetoonvakti saakshaat sruter gee: |

yo vaa eteshveva tishtatyamushya

moksha: avidya kalpita deha bandanaat ||”

420.  Now, let me give you the meaning.  “Faith, devotion and the practice of meditation --- these are mentioned in the songs of Sruti as the chief factors that help a seeker to attain liberation.  Whosoever pursues these is liberated from the bondage of the body which is a projection mysteriously accomplished by his spiritual ignorance.”  Basically Shraddha and with that to do Bhakti Yoga and Gnaana Yoga – while doing Dhyaana to have an under- current of devotion – is the way for a Mumukshu for getting liberation.  So say the Vedas themselves – साक्षातस्रुतेर्गी:“  Is that so?  Is the Veda telling us to mix a bit of Bhakti in the path of Gnaana also?  Where is it given?”  If you have those questions, the answer is due in the next issue of Deivathin Kural.

Sambhomahadeva

DEIVATHIN KURAL # 74 (Vol # 6) Dated 27 Oct 2012

DEIVATHIN KURAL # 74 (Vol # 6) Dated 27 Oct 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 last paragraph on No 505 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)

405.  At this stage of the ‘Pilgrim’s Progress’ the Saadhak and his goal the NirguNa Brhmam are playing essentially a game of  Love in which the very atmosphere is charged, enflamed and shining bright (while the  NirguNa Brhmam remains as it were and the Saadhak devotee is deep in Samadhi).   He would not be aware even if a lightening thunder bolt were to fall on him, and the NirguNa Brhmam is just about to display their mutual oneness in such a flash precisely now.  As we said earlier, NirguNa Brhmam does not react or respond.  But the Saadhak is going to become aware of his oneness with NirguNa Brhmam as his ignorance suddenly vanishes like the darkness goes when the light is there!  Between the SaguNa Murthy as the object of our adoration and the devotee as the aspirant pilgrim, we are able to treat him as Lord, Mother, Son, child, friend, husband and so on!  That state of mind is exhibited in a variety of ways, as singing and dancing of bhajans / keertans / abhangs in praise of the Lord, the target of adoration; visiting places of sanctity of the Lord and temple towns; chanting his name silently or to the accompaniment of other singers and musical instruments; attending temple celebrations known as ‘Utsavam’; reading of scriptures and PuraaNas and Itihaasaas either individually for oneself or for the pleasure of an assemblage and in so many such ways!  Since Bhakti is the centric force in such ways, one does it with the clarity that one is devoted.

406.  The highest point of such devotion is that Bhagawan as the object of such adoration also responds, though all the devotees may not directly perceive, some amongst them get face to face with God, becoming the object of His Love!  If their Love is one part, His Love is a million times more, making them cry, curse with all liberty, mixed with the nectar of devotion, freedom and rights.  Thus God dances the cosmic dance and makes you do a whole array of dances starting from swaying to music, to cha-cha-cha and what not, to the latest ‘gangnam’ style!  To hear about what he did to those devotees in the narration of the story, it gives similar pleasure to the hearers of an intimate relation with him!  Thus through ‘sat sang’ he keeps conveying his Grace to all bystanders too!  Thus what is done in duality, since the love and devotion is so evident, it has been defined as the ‘Bhakti Marga’ and the aspirant pilgrim has been named the Bhakta, the Devotee as different from the aspirant in the Gnaana Marga.

407.  Still, in Gnaana Marga, when the aspirant is ready to not only sacrifice his all, but also himself and his identity , this man stands tall higher than the Bhakta in Bhakti Marga.  Yes, that Bhakta too has erased all his pride and Ahankaara as far as the worldly affairs are concerned.  Inside in his attitude too he has rubbed off his conceit totally.  But further inside, he wishes to retain some iota of identity so as to stand apart and enjoy his relationship with God!  Between Ahankaaram and Ahambhaavam he wishes to retain a trace of the former, to be able stand apart and partake of the pleasure of God’s company.  So, the Saastraas on Bhakti eulogize the concept of ‘Total Surrender’ aka ‘पूर्णसरणागति’ / ‘प्रपत्ति’.  This is so in Visishtaadwaitam as towards Vishnu as well as Saiva Siddhaantam as towards Siva.  (KTSV adds:  – To the extent I am aware similar is what is preached and expected of the devotee in Islam towards Allah!) 

408.  But in fact none of them are really ‘Total Surrender’.  If you carefully analyse, you will notice that it is only in the Gnaana Marga that at the end, there is no aspirant or Bhakta or Saadhak left in balance.  He goes without a trace of his having been present!  The man on the path of Gnaana, the one who never claimed any credit for his sacrifice, makes an offering of himself as an oblation in the blazing fire of ‘Brhma – Agni’, makes the Jiva Aatma an ‘Aahuti’, without making a big show of it.  This in truth is whole Aatma Nivedanam’, SaraNaagati, Bhakti, Prapatti and Surrender!  Since thus Bhakti is like a key for the secret for Adwaita Siddhi, our AachaaryaaL has chosen and selected the words full of pregnant meaning and used them, when he said, “मोक्ष कारण सामग्र्यां भक्तिरेव गरीयसी”, that Bhakti is the most powerful tool in the hands of the Saadhak as the cause of Moksha, to make the value of Devotion in the Path of Gnaana known to the world!

ஆத்மா உயிர் மயமானது: தத்வப் பொருள் மட்டுமன்று

     (Aatma is not only a notional concept, but also a living entity!)

409.  This Sloka quoted in the previous paragraph is the first line of the Sloka No 31 in Viveka ChudamaNi and the second line defines devotion saying, “स्वस्रूपानुसन्धानम् भक्तिरित्यभिधीयते”.  That is, to be continuously adhering to our own inner reality is devotion.  The end phrase in that quotation, ‘abhideeyate’ means that it is known as or it is so named.  He says that we should be doing ‘anusandaanam’ of our own ‘swaroopa’ that is, form.  He is not talking about our gross form, shape and size of the body, but the inner reality, that is the Aatma.  The word ‘sandaanam’ means to ‘adhere to’ or keep at it and ‘anusandaanam’ means, to keep sticking to, to research, investigate and carry out deep scrutiny!  If we have to so closely adhere to the Aatma, does it mean that there are two entities as this one trying to attach his self and the one to which he is trying to get attached?  No, you can never go near or get attached to the Aatma.  It does not encourage or give scope for the slightest amount of duality.  It may simply gobble up the Jiva, his ‘AntahkaraNa’ and especially his ‘Ahankaara’ and stand alone and there are just no two ways about it.  Even that is only a way of saying.  It is not that Aatma does anything like, not encouraging or giving scope or gobbling up.  It is the Saadhak who has to set aside the promptings of the body, mind and heart; and continuously go on mulling and cogitating about his own inner reality and that is ‘anusandaanam’.  Some time back we saw as to how, ‘to invest the Buddhi in Suddha Brhmam’ meant that, as the ‘Suddha Brhmam’ is unapproachable, we came to the conclusion that the mind should be imbedded in Aatma Vidya Saastraas.  Similarly here, we have to keep on mulling over our own inner reality and that is Aatma Anusandaanam. 

410.  This anusandaanam that starts before taking up Sannyaasa, afterwards becomes strengthened, deepened and gets completed when the aspirant Saadhak completely sacrifices himself and finishes in the effulgent shining of the Aatma.  Thus to continuously inhere, invest, imbibe and melt is what is loving devotion, isn’t it? When Parabrhmam swallows the Jiva Bhaava of separateness and stands itself as the Aatma, we have to mention one other aspect.  It just does not finish with one swallow.  It is as though the Jiva is swallowed and regurgitated repeatedly by the Aatma.  Please take note of an important point here.  Whatever I am saying, you have to perceive it from the view point of the Saadhak and not keep looking for what the Aatma does!  It is about being in deep Samadhi unaware of the world and surroundings for some time and coming out of it for a short period and again going back into Samadhi.  Every time the he comes out of Samadhi, the ‘Jiva Bhaava’ would be a little less, but will still be there.  On all those occasions the Saadhak has to continue with his efforts and intention that the sense of separateness has to be dissolved in Bhakti Anusandaanam. 

411.  We have to go back to what our AachaaryaaL said, when he was talking about Mumukshuta.  At that time he said that we should wish for release from being bound in worldly affairs so that we may wake up to our inner reality – saying “swa swaroopa avabhodaaya”.  Then by our intense aspiration for waking up to our own inner reality of the Aatma, ‘swa swaroopa avabhodena’, we felt that we will finally be released of all delusion.  Thus from the Antah KaraNam of Mano – Buddhi – Ahankaaram, the mind (including the body parts) was controlled by the six tools starting with Sama and Dama; Buddhi was controlled by Shraddha and Samaadhaana; Ahankaara was controlled by Mumukshuta.  Then as a logical sequence the sense of devotion was re-introduced to reduce and thin out the semi-subtle Ahankaara. Now we are at the threshold of our waking up to our inner self and reality of Aatma.

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 73 (Vol # 6) Dated 25 Oct 2012

DEIVATHIN KURAL # 73 (Vol # 6) Dated 25 Oct 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 501 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)

Devotion in Gnaana Marga is Superior to Devotion in Bhakti Marga

399.  We started our analysis with asking the question as to if there is any scope for Bhakti in the Gnaana Marga and are now ending with the clarity that, it is only devotion that can enable us to attain to the eternal Adwaita Moksham in this life-time itself!  That is the value of Bhakti in the Path of Gnaana!  It enables the Jiva to merge with the basic truth of existence.  But the devotion in Bhakti Marga only enables the individual to get close to the Brhmam in disguise – SaguNa Brhmam with Maya – however much alluring, it is still a disguise only.  At the end of Bhakti Marga the devotee still retains his individuality in duality.  This joining is only remaining connected and not merging!  You have to retain the individuality to enjoy that union.  It may go on for thousands or millions of years, still instead of being permanent; (the great Mahatmas of that path do claim that duration to be as good as eternal because of its being for so long!) then one day, this union comes to an end when the SaguNa Brhmam discards its own disguises and merges with NirguNa Brhmam!  Even if the devotee were to say, “I love being devoted.  So, let me continue, please”, God is likely to say, “How can it be?  I have had enough of wearing a disguise!  Who can ever keep wearing a ‘Vesham’?  I have decided to be just my natural self in one place for some time.”  That sometime happens to be for some 311,040 followed by 9 zeros, number of years!  So at once this devotee also has to go and merge in him for eternal Moksham.  Then after one life time of a Brhma, there will be complete rest with not only no India and America, but also no micro cosmos and no macro cosmos; and then the process of creation will start all over again.

400.  Now, the most important thing that we have come to understand is that, this Devotion that is Bhakti, melts, dissolves and merges the Ahankaara in the basic foundation of all existence.  When the target of such dissolution is NirguNa Brhmam instead of melting in love in the salutary and salubrious character qualities of the SaguNa Brhmam, the dissolution takes place in the ‘Akhanda Chaitanyam’ – ‘अखण्ड चैतन्यम्’ – meaning that it is pure ‘Uyir’ or ‘Life’ without any delimiting boundaries!  (By saying this, we are still making an effort to define it, isn’t it?  We are doing that knowing at the same time that we are only trying to help each other, with all good intentions!)  This man in the Gnaana Marga is intending to dissolve the root cause of ‘Ahankaara’, this sense of being a separate individual, this ‘Naan’ or ‘अहं’, ‘நான்’ ‘I’, ‘Me’, ‘Myself’ and every such idea, in that ‘Akhanda Chaitanyam’; without even knowing or thinking it to be Bhakti!  Instead of thinking that we are to join a state beyond our understanding or comprehension, or reaching a stage of total nullity, or being erased completely or some such thing; to think that we are melting in ‘Sat-chit-Aananda’ that is, ‘சத்சிதானந்தம்’ / ‘सच्चिदानन्दं’, is what we should be aspiring for!  With that intention, even if we do not know what is ‘Love for God’ or that unconditional and universal Love, ‘அன்பு’, will spring from the heart automatically.   “Why should this அன்பு remain unknown?   Since it is elusive to most of the people of the world, intellectually and as a term in philosophy, let people keep thinking deeply about the Brhmam and keep aspiring with all their hearts and thereby cut the root of the self-pride their Ahankaara and realize their oneness with ‘सच्चिदानन्दं’ – ‘சத்சிதானந்தம்’.”  With that intention only our AachaaryaaL shouted for all to here as though from the top of a hillock, “मोक्ष कारण सामग्र्यां भक्तिरेव गरीयसी”.

401.  I said Bhakti is to melt/dissolve ones Ahankaara in Love and unite with the root/basis/source stuff as part of the end processes of Gnaana in realizing the NirguNa Brhmam.  Normally it has been understood that to commit ones energies, thoughts and actions to the SaguNa Brhmam is Bhakti and that path had been considered as different to the path of Gnaana.  Why is this so?  A feeling or attitude, as long as it remains constant is not seen to be very bright.  When that ‘भाव’ / feeling comes out sprouting with branches and leaves in action with songs and dance, then we sit up and take notice.  Similar to how we take notice of music when the singer is coming out with a display of notes (Swaras) like colours in a kaleidoscope!   Except in Samadhi when the mind is quiescent, on other occasions when there is some residual activity of the mind, the ideas and thoughts of that period will not be very clear, not only to the onlookers but also the subject individual himself personally and conscientiously!

402.  When he is being devoted to the NirguNa Brhmam and is very keen that this infinitesimally small bit of his existence should dissolve in that being of eternity; his eagerness and avidity is like the singer singing the same note of one Swara in a long ‘Kaarvai’!  There is no chance of variations in it.  Variety is the job of the mind.  As the English adage says, ‘Variety is the spice of life!’  Whereas this man is keen on just annihilating the mind!  By Sama and Dama, he has already tied them up in knots if not completely erased!  Even to conscientiously notice the fact that he is simply harping on the same note is a thing that comes under his ego-consciousness and so an avoidable hazard.  So his level of Bhakti is unknown to him and evidently unknown to others too.

403.  If we analyse as to whether his target of devotion is doing anything to throw light on his devotion, we have to draw a blank there also.  It is the NirguNa Brhmam which does not react!  The supreme commander of world of all actions – the SaguNa Brhmam of course will be appreciating his intensity of Tapas and depth of devotion.  So there will be further maturing and ripening of the aspirant by the Grace of the SaguNa Brhmam going on all the time.  But his action too will be on the quiet.  As the aspirant is not to be turned again back towards duality of being devoted to the SaguNa Brhmam, his one-sided action will also be not apparent to that one-side also!  Though this is the most powerful form of Bhakti capable of totally dissolving the Ahankaara that is cause for all head-weight, pride and conceit, it remains hidden and unseen!  The Bhakti that feeds the Saadhak with the sense of sacrifice, keeps its own dynamism hidden from our eyes, sacrificing its own importance from the public.  That is why it is known as ‘Thyaga Raja’ – King of the sense of sacrifice!

404.  `Relate this Bhakti with the Bhakti for the SaguNa Brhmam.  The SaguNa Brhmam being the store house of endless number of wonderful and endearing character qualities of infinite variety and beneficence; it enables and exposes the devotee to a whole range of loving feelings for God!  Let me try and explain some of them as identified by such saints as Narada, the famous friend devotee of Sriman Narayana aka Bhagawan Lord Vishnu; Uddhava and Kuchela as friends and devotees of Sri Krishna in his life time; Krishna Chaitanya of Bengal; Bhakta Mira Bhai and AaNdaaL aka Kodai Naayaki who both drew Krishna to themselves as their betrothed husband; and Surdas, the poet – devotee of Baby Krishna; amongst others. 

KTSV adds: Some of those feelings felt by the devotees are as follows, as described in North Indian Vaishnava Sampradaya: –

          (a)  चापल्यं, சாபல்யம், Chapalyam, – Meaning small desires.

          (b)    ओउसुख्यं, ஔஸுக்ஹ்யம், Ousukhyam, – Pleasure of meeting someone suddenly after a long gap!

(c)     उद्भास्वरा, உத்பாஸ்வரா, Udbhaaswaraa, – Flashes of brilliance due to unexpected surprises such as Sri Sita seeing the ring that Sri Rama used to wear!

(d)      दीप्ता:, தீப்தா:, Deeptaa:, – Intense heat of Bhakti like red hot iron.

(e)     उद्दीप्ता:, உத்தீப்தா:, Uddeepta:, – When the red hot iron is further heated it becomes white hot!  This intense Bhakti loosens the Jiva Bhodha and enhances the Parabhodham, that is, the divinity in the devotee.

(f)      सूद्दीप्ता:, சூத்தீப்தா:, Sooddeepta:,  – The intensity reaches the condition as it exists on the surface of the Sun.  It is not any more solid or liquid form, but it is simply a heat wave!

(g)    स्तम्भ:, ஸ்தம்ப:, Stambha:, – The high intensity of feelings make the devotee still like a log of wood or pole.

(h)    स्वेद:, ஸ்வேத:,  Sweda:, – The devotee is sweating now.

(j)      रोमाञ्च:, ரோமாஞ்ச:, Romaancha:, – There is horripilation.

(k)     स्वर भेद:, ச்வ்ரபேத:, Swara Bheda:, – While speaking the devotee becomes too sentimental with the words running over each other!

(l)      वेपत:, வேபத:, Vepata:, – He is shivering.

(m)   वैवर्ण:, வைவர்ண:, VaivarNa:, – His complexion changes.

(n)    अश्रु, அஸ்ரு, Asru, – His eyes are full of tears.

(o)    प्रलय, பிரளய:, Pralaya:, – Out of body feeling.

(p)    दूमायिता:, தூமாயிதா:, Doomaayitaa:, – From the gross he is in a gaseous state.

(q)    ज्वलिता:, ஜ்வலிதா, Jwalitaa:, – Now he is in an effulgent state.

(r)     शौभा:, ஷௌபா:, Shoubha:, – Now he is shining with a divine beauty.

(s)      कान्ति:, காந்தி:, Kaanti:, – There is shining allure.

(t)      दीप्ति:, தீப்தி:, Deepti:, –  Brightness like that of the Sun.

(u)    माधुर्यं, மாதுர்யம், Maadhuryam, – There is all round sweetness.

(v)     प्रगल्बदा:, ப்ரகல்பதா:, Prgalbhadaa:,  – Instead of being reverent with God, behave with pride!

(w)    औधार्यम्, ஔதார்யம், Oudhaaryam, – To be liberal as all the greatness of God is also felt to be one’s own!

(x)     धैर्यं, தைர்யம், Dhairyam, – Indomitable courage.  When Krishna Chaitanya went about singing Bhjans in the forest, a tiger came to him and danced with him.  There was no fear in either of them!

(y)     तत्र लीला, தத்ர லீலா:, Tatra Leelaa:, – To play with God as the Gopi shepherds did with Sri Krishna with all freedom.

(z)     विलास:, விலாச:, Vilaasa:, – Friendliness out of mutual attraction.

(a1)  विछित्ति, விச்சித்தி, Vichchitti, – Being lost behaviourally.

(a2)  विभ्रम:, விப்ரம:, Vibhrama:, – Walking around like a mad man.

(a3)  किलकिन्चितं, கிலகிஞ்சிதம், Kilakinchitam, – Displaying of a range of feelings such as laughter, anger, and happiness.

(a4)   मोद्दायितं, மோத்தாயிதம், Moddaayitam,  – Silent exchange of love.

(a5)  बिब्बोक:, பிப்போக:, Bibboka:, – Acting as if annoyed with God.

(a6)   कुट्टमितं, குட்டமிதம், Kuttamitam,  – Acting as if ignoring God’s Grace.

(a7)    ललितं, லலிதம், Lalitam, – Be like a child in all innocence.

(a8)    विकृतं, விக்ருதம், Vikrutam,  – Ask for some favour from God, with a scowl on your face in all liberty.

(a9)    भाव:, பாவ:, Bhaava:, – Intense feelings in the heart.

(b1)    हाव:, ஹாவ:, Haava:,  – Exaggeration out of love.

(b2)    हेला, ஹேலா, Helaa,  – To make fun and tick-off.  

 (To becontinued)

Sambhomahadeva