DEIVATHIN KURAL # 65
(Vol # 6) Dated 09 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 page No 452 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)
What is the Aim of ‘Anbu’ by Aatma Saadhaka?
323. I said that an aspirant for Adwaita Gnaana,
instead of desiring for things and experiences, should try and inculcate pure
Love that is unconditional, which I called அன்பு, a Tamil word for simple and pure Love.
Now for this love there has to be an object isn’t it? To whom does the Aatma Saadhaka give his love
and himself like that? If you ask as to,
if such an aspirant for Aatma Gnaana can have அன்பு for other people of the society, caste or country, or if he can give
himself to them; my answer is, “Not at this stage of his own development”! Because, if he does that, there is a potent
risk of his getting involved once again in the very binding ties, that he has
been trying to extricate himself from!
We do not need any other example to prove this point than that of Jada
Bharatha! (Jada Bharatha, you may know
that after fully realizing the Self, in the last few days of his existence in
the mortal coil happened to be a witness of a tiger mauling a pregnant deer in
the throes of delivery. The deer died
after delivering the baby. Jada Bharatha
took pity on the doe / fawn and brought it up.
His attachment was so much that he had to take another life as a deer!)
earlier stages it is good to offer one’s utmost in activities such as service
for the society, for the community, for the nation and humanity. All those activities are part of what is
Karma Yoga. But now, when we are moving
in Gnaana Yoga, when the whole world is to be set aside as part of imaginary
Maya, if we get involved in love for that world of Maya and in service
activities, isn’t it a contradiction in terms?
It may happen that after Aatma Saakshaatkaara, a man of Siddhi who is
fully Self Realized, may do service for the humanity by the promptings of the
Easwara, who is like a Chief Executive Officer for the world of Maya. Our Aadi Sankara AachaaryaaL himself was such
a man only, isn’t it? Because at that
stage such a person is immune to the Maya’s prevarications and delusions as he
has become unshakably established firmly in the Aatma. Also, because such a Gnaani is completely rid
of the promptings of the Ego and is functioning only as a tool of Easwara, he
may then do so and not in the period when he is still endeavouring to realize
as a Saadhak. As it is, the number of
people who launch themselves in the Gnaana Marga thus will form only a small
fraction of the whole. So it is alright
if they do not get involved in such social service activities. Come to think of it, it is the general
public which should take care of the creature comforts of such aspirants in the
Gnaana Marga as they should feel, “We are anyhow stuck in the mire of this
worldly life. When at least some people
so start out on a venture of Self Realization, it is our duty to take care of
them, so that they are not burdened”!
there is no chance for this aspirant on the Gnaana Marga to have love for
individuals or the public in general.
When I say this, it does not mean that he should have hatred for them
either. He can have neither love or
passion nor repulsion for anybody. Ahimsa
is his main quality. At the time of
taking Sannyaasa he has to take a vow that none of the other life forms may be
afraid of him and that he will not cause hurt to any other life form. So, he would have no hatred for anybody,
though at the same time he should not try and demonstrate his universal love.
in that stage when there is likely to be an abundant out- pouring of love in
his heart, he has to direct it to some object and in the process also hand over
his individuality and separateness. Then
only his ego can be thin enough to enter the narrow point or dot of the Dahara
Aakaasa in his heart. Who can that
object be? It has to be the Aatma
itself. With the abundant outpouring of
love he has to offer his self, separateness and ego in total surrender. Not only to be absorbed but to be erased and
annihilated. With such an attitude the
aspirant Saadhak has to love the object.
Whatever test it may have for self-revelation for the Saadhak, his
attitude should be one of, “Only if there is an ‘I or me’ left here, there can
be a test of strength and sincerity of purpose.
When this self or separate being is completely annulled unto you, who
can be tested?” With such true and
complete love the Aatma should be invited to take over. It is here and now that love becomes
love for the superlative best is Bhakti – Devotion. Love for equals is friendship or Natpu – ‘நட்பு’. The love for elders is
respect. The love for people lower than oneself
is ‘AruL’ – ‘அருள்’. The love towards children is
‘Vaatsalyam’ – ‘வாத்சல்யம்’. The love you have for the
downtrodden is ‘KaruNai’ – ‘கருணை’.
So, the love one could have with obedient respect towards the Mother,
Father, Guru and God is all Bhakti / Devotion – that is ‘பக்தி’. Out of all that love, the highest
is the one for God / Guru, who could completely dissolve our separate idea of a
‘Naan’ – ‘நான்’. So, for the Saadhak in the path of Gnaana,
since he has to absorb, comprehend and understand the Aatma till there is no
separate individual in balance, his love and devotion has to be for the NirguNa
Brhmam in his God / Guru, sans any sense of differentiation / भेद.
328. Bhakti for SaguNa/NirguNa Brhmam. Now we say that the Aatma tests our
sincerity, then reveals itself, or totally absorbs the endeavouring
Saadhak. If all that is true, is this
the NirguNa or SaguNa Brhmam? If it is
the SaguNa Brhmam doing all these things listed heretofore, then that is not
our aim, isn’t it? Such questions may
arise. Here is where we have to bring in
our Shraddha, which our AachaaryaaL who guides us with care, has kept as our
bodyguard! Do not ask questions about
SaguNa and NirguNa. The Upanishads which
have all along been talking about NirguNa Brhmam as the Object of Aim while
dealing with Gnaana Marga Saadhana, has said so here, ‘that by your love it
enjoins you with the NirguNa Brhmam’!
Take its words on face value and progress with faith and belief! This is what we have to tell ourselves and
329. The most important point to understand here is
that, what we are discussing is about how to deal with our own inner self
/Antah KaraNam and not any exotic entity.
As long as that NirguNa Brhmam temporarily behaves as the SaguNa Brhmam
in sanctioning the Anugraha and absorbs you in its NirguNa aspect, what
objection can you have for that?
Whatever it is or may be; we as an aspiring Saadhak should proceed with
Shraddha /faith/ belief, period! If you
give even a little margin as SaguNa Brhmam, then mind will go on to
experiencing its endless salubrious qualities and playfulness and land you back
like a ton of bricks plonk in the middle of duality once again! However much that may be alluring, do not
forget that your aim is Adwaitam!
330. Yes we cannot completely forget the SaguNa
Brhmam as Easwara. When we think of
something good, how can we forget Easwara as the repository of all good
qualities? How can this Adwaita Saadhak
totally forget him who is the end destination of all religions other than the
Adwaita Siddhaanta? Whenever such a
thought of Easwara, in whichever form occurs, simultaneously one should be
thinking, “Oh God! It is by your grace
that my mind has gone in Adwaitam.
Whatever in the process I am doing is again by your blessings only. All this is happening so that you may absorb
this child to become one with your NirguNa Swaroopa only. So now if I restart SaguNa Upaasana, it seems
to be contrary to your own sanction and grace.
So please enable me to proceed in the path of Gnaana Marga!”
331. A sense of gratitude – ‘Nanri’ – ‘நன்றி or
important. A sense of gratitude that it
is God’s will that has directed us in this super-highway of Adwaitam, may arise
often causing us to thank God, still maintaining that state of Bhakti for some
period, we have to come back to our path.
Still all that we did in Bhakti for Chitta Aikaagrata earlier is not a
patch on our attitude towards God now!
All that Bhakti that we did earlier was like many routine rituals
lacking in content. Now in the path of
Gnaana, this Bhakti in flashes that floods us with a sense of gratitude, though
infinitesimal in duration is mighty in intensity and genuineness. Since the aim is the NirguNa Brhmam, from
this sense of devotion too, the mind has to be turned back to that NirguNa
Brhmam only. Still, if at times you feel
that it is better to be devoted to a SaguNa Murthy, for that there is the Guru,
isn’t it? Pour your heart and devotion
to him and completely hand yourself over to him. He will lift you up unto the NirguNa Brhmam
to be able to evince your love for it.
We have already seen in Deivathin Kural # 60 (Vol # 6) dated 29 Sept that, प्रसादेन गुरो: सेयं प्रवृद्धा सूयते
फलं, meaning thereby that by the
Guru’s Prasaadam, you attain to the necessary fruitful returns for your efforts!
332. What is அன்பு? To
simply go and catch and absorb, isn’t it?
Not with the intention of owning it, but to become its property is the
aim. This separate ‘I, me and mine’, it
is that Ahankaara / Ego, that has to go. With that intention, the glue like attachment
and adherence we have is the அன்பு that is, Bhakti. By saying that அன்பு means deep attachment, I do not wish to give you the impression that deep
attachment to chess or cricket or being a bibliophile and such infatuations are
also அன்பு that is, Bhakti. Because they are all meant for individual
satisfactions, and lead to further fattening up the sense of ego! So instead of feeding the ego, to offer the
ego as the feed is அன்பு that is, Bhakti.
So this ‘Swayam Varam’ is peculiar wherein the bride-groom gobbles up the
bride, that is our ego, the separateness, the Ahankaar!
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