DEIVATHIN KURAL # 71 (Vol # 6) Dated 21 Oct 2012
DEIVATHIN KURAL # 71
(Vol # 6) Dated 21 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 488 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)
380. Dying During UttaraayaNa: Its True
Meaning. The Sun is seen to be
travelling towards North, from the Tropic of Cancer, some 21 days after the
Southern Solstice, (that generally occurs on 20 or 21 Dec). The next six months are known as UttaraayaNa
PuNya Kaalam as per our beliefs.
Similarly some 21 days after the Northern Solstice, (that generally
occurs on 20 or 21 June, every year), the Sun will be seen to be travelling towards
South from the Tropic of Capricorn and this period is known as
DakshiNaayana. (Of course the Sun is
static in the centre of the Solar System and it is the earth which is tilted
and going around the Sun due to which, the apparent movement of the Sun is seen. For exact details you must refer to the Yearly
Almanac or Indian Panchaangam.) The
point that is made is about a popular belief that if you die during UttaraayaNa
period, you will gain Moksham and those who die in the other period will all go
to Hell! Amongst the followers of our
religion, this is not the only canard.
If it were to be true, half the people of world will be attaining to the
Heavens and the other half going in the opposite direction! Our AachaaryaaL never meant that. I am talking about what is given in our
AachaaryaaL’s Bhashyam for the Slokas / Mantras at Gita, (VIII.24.), Brhma
Sutra (IV.3.), Chandokya Upanishad (V.10.1.), and Brihad Aaranyaka Upanishad (VI.2.15.).
381. His purport is this. The Yogi or Upasaka other than the one in the
Gnaana Marga, including the devotee in the Bhakti Marga and the Karma Yogi (doing
Nish-Kaamya Karma) and all such aspirants, when they die, their Uyir from the
heart goes out through the Naadi that goes to the head and out, through the
divine path known as ‘Deva Yaanam’ or the path of effulgent light, to the Brhma
Loka. Before he reaches the terminus,
there are many Junctions enroute like in the Railways. Each is a place of a particular Devata that
is a divine being. First is the place of
Agni, the God of Fire. Next is that of
the Devata for the bright fortnight of the waxing moon, known as Sukla
Paksham. Then is the Sthaanam or place of
the Devata for UttaraayaNa PuNya Kaalam.
This could have been misinterpreted as talking about the period in the
year when the Sun is seemingly moving to North!
After crossing a few more junctions like this the Uyir is said to reach
Brhma Loka. This is what is said in the Upanishads (considered as the words of
God), such as Brihad Aaranyaka and Chandokya; then repeated by Sri Krishna in
Bhagawat Gita and explained and elaborated by our AachaaryaaL in his
Bhashyam.
382. Similarly the passage of the Uyir which has to
take birth again, goes by the path of ‘Pithru Yaanam’ with certain other
different Devata’s places and not talking about dying in that period after June
to Dec! One more thing that I should
clarify; this passage through the
places of Devata-s such as for Fire, Sukla Paksham and UttaraayaNa, covering
each junction and then reaching Brhma Loka and then merging in Brhmam at the
time of Aadhyantika Pralaya; are all of no concern whatsoever for the Gnaani. So, looking at the date of passing away of
such people, it is not correct to wonder if they have attained Mukti, if the
date happens to be not in UttaraayaNa PuNya Kaalam!
383. Two
Different Effects of Karma Yoga.
I have told you many times that when and if you do the Karma Yoga
Anushtaanaas faultlessly, as a result, Chitta Shuddhi will happen and you will
get qualified to proceed in the Gnaana Marga.
Accordingly if a Karma Yogi attains to the perfect status in this life
time or in the next one or two life times, and starts the Gnaana Yoga
practices, in that life itself or the next he will get the Adwaita Mukti. While that is so, now having accepted the
Karma Yoga also as one of the Upaasana method, instead of then proceeding by
the Gnaana Yoga, if you say that he may go to Brhma Loka and then after the
passage of some millions of years, at the time of Aadhyantika Pralaya, he will
get Adwaita Mukti; isn’t it being too unfair to him?
384. The
crux of the matter lies in the Saadhaks aim, goal, intention and Bhaavana or
attitude! If he originally had an aim of
Adwaita Anubhava and may be due to the fact that he felt the lack of maturity
and so started progressing, on a combination of Karma and Bhakti; with
attainment of sufficient maturity, he will automatically be progressing in the
path of Gnaana, in quick time before he even notices as to when he changed
tracks! But if he had no interest and
intention in the path of Gnaana and felt, “I have to get out of the clutches of
repeated involvement in these worldly affairs, as it is proving to be detrimental
to my personal advancement spiritually!
For that it is best that I put my heart and soul in social service,
uncaring for any personal benefit or gain.”
Thus if he stops as Karma Yogi only, he will only go to Brhma Loka. As I told you earlier, Bhagawan is not going
to grant you what you did not ask for!
385. All
these matters came up for discussion in trying to answer these questions such
as, “Is there scope for Bhakti in the path of Gnaana? How is that, it is considered as ‘gareeeyasi
saamagri’ (meaning essential equipment)?”
Having explained as to how to control the Indriyas, Manas, Buddhi and
Chittam; while trying to explain as to how to control, stop and annihilate the
Ahankaara; it was suggested that Bhakti is the ‘gareeeyasi saamagri’ as the most suitable equipment or tool. The Ahankaara is the very basis for Jiva to
think of itself as separate, unique and as an individual standing apart from
his own inner reality of the Aatma. To
cut this assumption at its roots, devotion was suggested. The heart that is said to be the place of
Ahankaara also happens to be the subtle place for Bhakti as well as Aatma. So, using Bhakti the Ahankaara is to be made
almost subtle and erased along with the impression of being a separate Jiva. All that remains is the Aatma, as we had seen
before.
386. As
part of that discussion, there was this question as to, “If this is what
happens to the Gnaani, then what happens to others, since for them also the
Hrudayam is the place for Ahankaara and if it does not go inside the Aatma
Sthaana, what will it do otherwise?”
There are many Naadi-s (Nerves) emerging from the Hrudayam going to all
parts of the human body. There are some
amongst them which finish in the Nava-Dwara-s, the nine holes that I mentioned
earlier. For people whose ties binding them
to the worldly desires, likes and dislikes aka Vaasanaas remain strong till the
end, the hold on them by Karma – Bandham continues; their manas, Buddhi and
ahankaara continue to become heavier.
The last breath carries all this out of the body by one of the nine holes
and goes out leaving the body dead. Then
when another body with yet another life happens, this breath with all its load
of the previous manas, buddhi and ahankaara; enters that new body. Of course there is that Naadi that goes to
top of the head, Sahasra Dhala Padma, through which the Uyir goes, for those
people who, instead of aspiring for Adwaita Gnaana, are simply looking for
Nivrutti from worldly involvement; and reach the Brhma Loka; all of which I
have already explained to you.
387. The
Misunderstanding about the Nerve Going to the Hole in the Top of the Head. Like the mistaken notion about death in
UttaraayaNa, there is a wrong view about the nerve leading from the heart to
the top of the head. Even those who are knowledgeable about UttaraayaNa
MaraNam, (that it is the progress of the Uyir along the path through the place
of that Devata for UttaraayaNa and not about death in UttaraayaNa period);
despite having such a high reputation of having written books to explain our
AachaaryaaL’s Bhashyam; are mistaken or are not having the correct opinion about
this Naadi leading to the top of the head in the human body! They are wrongly under the impression that it
is the Sushumna Naadi mentioned in the Yoga Saastraas! But it is not the Sushumna Naadi.
388. Sushumna
is the Naadi that starts from the Moola Aadhaara Chakra and goes through the
six Chakras in the power-body finally going to the Sahasra Dhala Padma at the
top of the head. But this one mentioned
in Upanishads and Brhma Sutra is starting from the heart and going to the hole
in the head! To make the PraaNa Shakti
move through the Sushumna is a Saadhana done by Saadhak-s practicing the Yoga
Saastra methods. They catch hold of the
basic power of the world (Loka Aadhaara Shakti) and moving it through the
Sushumna they unite with Siva in the head.
That is a particular Yogic procedure.
The Vedaanta Religion based on Upanishad does not deal with the Yogic
procedures. It is not a devious or roundabout
route dealing with breath, power and movement through some unseen, esoteric and
subtle paths inside the gross body. The
Vedaantic method is most direct in which with clear cut logical reasoning and
analysis, you are required to simply set aside this sense of ‘Me’ or ‘Naan’ and
catch hold of the real ‘Naan’ which is the Reality in you, me and all of
us! To do so is the clear cut Saadhana
high-way laid out to make the aim or goal, a practical experience!
389. The
Naadi-s mentioned in Vedaantam are those directly related to day to day
experiences of the people at large. The
eminent one amongst the Naadi-s goes from the heart to the head and finishes
there. It is mentioned as the ‘Moordni
Naadi’ – ‘मूर्ध्नि’ that goes to the head. Especially
in the Bhashyam for Chandokya, Brihad Aaranyaka and Brhma Sutra, there is no
mention of the Sushumna Naadi. In
Bhagawat Gita too (Viii.12.) where it says, “मूर्ध्न्याधायात्मन:
प्राणं”, it talks about fetching the PraaNa to
the head and the life going out through that hole known as Brhma Randra. There is no mention of the Sushumna Naadi in
the Gita or in the Bhashyam for that. Our
AachaaryaaL while writing the Bhashyam one by one, about Katopanishad (II.16.),
Prasnopanishad (III.7.) and Taitreeya Upanishad (I.6.1.), has made a mention of
the Sushumna Naadi. Moreover in
Taitreeya Upanishad, he has talked about the Hrudayam as the well-known physical
heart that pumps the blood. Naturally,
there is a question as to why he has said so and if this is not a contradiction
in terms?
390. The
Aspirant in the path of Gnaana towards the end, as he becomes a devotee so as
to nullify his Ahankaara, the activities such as, manas and buddhi coming to
the semi-gross Hrudayam, the Hrudayam being filled by subtle prema, the
Ahankaara becoming thinned-out and going into the fine aperture of the heart –
are all processes that happen without this aspirant’s knowledge and awareness
only. Since the Aatma is NirguNa, the
idea being rather vague for the mind, he has to pay attention to what he thinks
is the originating point of the breath and thoughts as taught by the Guru. He would have known it to be the centre of
the Hrudaya as told by the Guru. But
immediately his whole inner Antah KaraNam / mind / Chittam and Ahankaaram may
not just go there and come to a stand-still straight away. Between the Ahankaaram reaching there and
totally stopping, standing-still and ceasing to be, there is much time and
distance involved, isn’t it? Before that,
all that process concerning the Hrudayam, Naadi and the mind’s grinding to a
halt; are not things that happen in his state of awareness or will not be
noticed by him. Because, all his
attention would be keenly riveted on that experience of Aatma – SpuraNam, which
also is not something that he would have already known! Saakshaatkaaram would be his only aim and he
just would not be paying any attention to the way, the path, processes that he
goes through enroute and how he arrives there! Because, if he gives attention to them, he
would lose the goal or mission! The
whole attention is at what is happening uncaring for the ‘how’ of it and
alternatives!
(To be continued.)
Sambhomahadeva
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