DEIVATHIN KURAL # 79 (Vol # 6) Dated 06 Nov 2012
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 first paragraph on page No 536 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
451. When you feel the compulsion that you have to
know the Aatma and wish to proceed further; then it can be done only by the
Sanyaasi who has given up all Karma.
Aatma is untouchable to Karma.
With Aatma as the only aim do Dhyaanam repeatedly till that action of
Dhyaana also comes to a standstill. If you
say that I will continue my other actions to a limited extent and also do
Dhyaanam, it just not work out that way.
As long you are doing your actions of Karma; many relationships and
associations will always be there.
Relationships inevitably lead to likes, dislikes and anger– “सङ्गात
संजायते काम: क्रोध:” –
that leads finally to destruction due to loss of discernment and intelligence –
नासात प्रणश्यति”. Any
amount of actions cannot cut the connections but only further increase
them. The Saadhana that started with
– Anitya Viveka Vichaara:’ has to end one day in the Vignaanam of awareness of
Adwaita Anubhava; it is that sharpened knife that can cut the connections by
God’s Grace! If one’s life is to be
completely dedicated for such cutting off of connections, family, relations,
friends, business or profession, recreational and entertainment habits and even
Vedic Karma Anushtaanaas have all to be cut, severed and done away with
452. But, one thing should never be forgotten. Our AachaaryaaL never said that anybody and
everybody can just leave their Karma Anushtaanaas as required of them, on the
pretext of becoming a Sanyaasi. Only the
one who has attained ‘Chitta Shuddhi’ can be said to have earned the right to
go on to the Nivrutti Marga and take up Sannyaasa. How do we know that ‘Chitta Shuddhi’ has been
attained and that we have earned our right?
If you have done your Karma Anushtaanaas without any let or blemish and
attained ‘Chitta Shuddhi’, you will know as to when you should be changing
tracks and you will not be asking this question. Having said that even thousands of millions
of Karma cannot cut the knots that tie you up, Our AachaaryaaL was evidently
worried about immature people misusing his words as an excuse to give up the
Karmas enjoined on them, and thereby become completely spoiled! Out of his kindness he clarifies the position
in the very next sloka. Let me give you
both the slokas with the Sanskrit version and translation and let you be the
judge yourself, about what I am saying.
सस्त्रैरनिलेन वह्निना चेत्तुं
सख्यो न च कर्म कोटिभि:
विज्ञान महासिना विना धातु: प्रसादेन सितेन मञ्जुना ||”
means, ‘Neither by weapons, nor by wind, nor by fire, nor by millions of
actions can this bondage be destroyed.
By nothing save the wonder-sword of Knowledge which comes from
discrimination and is sharpened by the purification of the mind and the
intellect, can we end this bondage.’
This is Sloka No 147 in Viveka ChudamaNi. The next Sloka is given hereinafter.
एकमते: स्वधर्मनिष्टा तयैवात्मशुद्धिरस्य |
परमात्म वेदनं तेनैवसंसार समूल नाश: ||” It means, ‘He who has deep devotion to the
Sruti-s and who is established in his Swadharma (for these alone
contribute to the purity of his mind,) and is of pure mind realises the supreme
Self. By this knowledge alone is
samsara destroyed, with roots and branches.
So, putting the two Slokas together, we can make out that this job of
overcoming bondage and launching oneself in Sannyaasa is not something that can
be done by an indeterminate weakling.
Only those who are firmly established in meticulously carrying out their
duties of ‘Swadharma’ manage to get their minds and intellect purified and the
wonder-sword of Knowledge is available only to them!
454. “OK, how are we to know as to what is
Swadharma?” If that is your question,
the answer has already been given at the very first phrase of the Sloka – स्रुतिप्रमाण
– that is, whatever the Vedas say is the authority in deciding as to what is
your ‘Swadharma’. Vedas divide the whole
society in to four different Varna-s namely Brahmins, Kshatriyas, Vaishyas and Sudras;
and spelt out their division of work, as to what they are to do during the four
Aashrama-s of their life namely Brhmacharyam, Gruhastam, Vanaprastam and
Sannyaasam. So have the duties of the
women been clearly spelt out. So, the
‘Nishta’ aka steadiness is attained through doing the so levied duties
meticulously without a blemish. If a
Brahmin known as ‘Shat Karma Nirata:’ can attain that level of perfection by
assiduously performing his duties (of Adhyayanam and Adhyaapakam; Yajanam and Yaajanam; Daanam and Pratigraham;)
so can a soldier or a sculptor or trader or a man of service, like a shoe
maker. (KTSV adds: – Those who doubt this should just look up
the professions of the 63 Naayanmaars; who are venerated as Gods in the Siva
Temples, where you will find their representative statues on a platform lining the
Praahaaram around the sanctum sanctorum of the main temple! There are not only Kings and leaders of
communities, but also shoe makers, hunters, fishers, carpenters, soldiers and
even a watch man of the treasury!) So
the phrase स्वधर्मनिष्टा
can be applicable to anybody in any walk of life, as long as he does his
appointed role to perfection!
455. When you do things as per dictates of the Veda
– Saastraas, not only the body and physical attributes are strained as though
sent through the wringer, but the dirt of the mind is also forced out like the wet
clothes in a spin dryer. Then all Karma
has to be stopped as we move into the mind’s job of Dhyaana. After that, happens to be the stage of Gnaana,
where this job of Dhyaana will also come to an end. That is, we must strive for perfection in Dhyaana
only after having attained perfection in work/Karma and once having shifted
gears and gone over to Dhyaana, you should not come back to Karma also. Take the example of a cloth being cleaned,
washed and dried. Once having a certain
level of perfection in cleanliness, if you keep dipping the cloth in dirty water
and straining to dry it – endlessly, only the cloth will become good for
nothing! So also, you cannot go back to
the world of Karma. Putting the cloth
out in the air for drying is like exposing oneself to the sunlight and breeze
of Gnaana. Here the cloth simply not
only dries up but, Jiva the cloth metamorphoses into the very Aatma the Gold
Plate! It is not the job of Jiva to
stand steadily in Aatma Dhyaana but, through Dhyaana the Jiva is no more and
stands as the ever peaceful real stuff of the Aatma the eternal ultimate.
of Names in Vishnu Sahasranaama
456. Like flowers in a garland, there are a series
of names of Vishnu given in Vishnu Sahasranaama, which are all descriptive of
that stage of Sannyaasa, “……निर्वाणं
भेषजं भिषक् | संयासकृच्चम: शान्तो निष्टा शान्ति: परायणं ||” (PeriyavaaL
counts with his fingers.) Nine such
names are there on the same subject.
NirvaaNam – निर्वाणं
is the end of Gnaana Yoga. The same SaguNa
Brhmam aka Vishnu is also the end of Gnaana Yoga too. Beshajam –
means the medicine – the medicine for the disease of this worldly life. Muthu ThaaNdavar sings “அரு மருந்தொரு தனி மருந்து”. Muthu ThaaNdavar was a devotee of Chidambaram
Nataraja, who lived in the time frame prior to the musical Trinity known as ‘Sangeeta
MummoorthigaL’. When he was bitten by a
snake he sang saying that Nataraja himself is the medicine for all illnesses – ‘rarest
of rare is the unique special medicine’.
At once the poisonous venom of the snake was no more effective on him! When the poison of delusion is high, the cure
is also the anti-venom The God Himself!
457. He is the medicine
as well as the doctor – ‘Bhishak’ – ‘भिषक्’
is also the same God! Here
in Chennai Thiruvaanmiyur he is the residing deity known as ‘Marundeeswara’ –
Easwara as Medicine. In a place known as
Vaitheeswaran Koil He is the Doctor, ‘பவரோக வைத்திய நாத சுவாமி’. In his Bhashyam for Vishnu Sahasranaama, our
AachaaryaaL says, for this word ‘Bhishak’, that Sri Krishna is the Doctor who
has given us the medicine of Bhagawat Gita!
In Gita too, the medicine that God has given finally is Sannyaasa
only. By way of Karma Yoga taking us
through Gnaana Yoga, He has taken us to Sannyaasa Yoga finally. In Aayur Veda there is a method in which before
administering the medicines, the patient is given the purgative. Then when all the Karma related expendables
are all washed away or drained out of the system, then it is turned in to Karma
Yoga as the first dose of medicine and then gradually changed over to Gnaana
Yoga and finally Sannyaasa. The one who
does all this diagnosis, prognosis, prescription and administration of medicine
and therapy is the ‘Sannyaasa Krut’ – ‘संयासकृच्चम:
+ कृत + सम:’
–as another name for the same Vishnu!
458. What is that ‘Sama’ again here? Yes all that we saw in the process as steps
in the ‘Nivrutti Marga’ such as ‘Sama’, ‘Dama’ are all God’s Swaroopa only isn’t
it? That is ‘Sama’, ‘Samadhi’, ‘Samaadhaanam’
and the most balanced and highest stage of Gnaana Yoga. From being the most recklessly undisciplined
renegade, slowly, bit by bit we have come around to the stage of ‘mind-less-ness’
going through many levels of control, the final stage is to abide and subside
in the Aatma; that is the Aim of a Sanyaasi.
Here our AachaaryaaL has quoted a Smruti (codified laws), most aptly. “यतीनांप्रसमो
धर्मो नियमो वनवासिनां | दानमेव गृहस्तानां सुस्रूषा ब्रह्मचारिणां ||”
Sloka says, ‘for saintly Yatis balanced equanimity is Dharma; for those in the ‘Vanaprasta
Aashrama Niyama /restraint is the Dharma; for Gruhastas / householders the
Dharma is Daanam, that is giving of charity, alms, food and such help to poor
and down trodden people; and finally for Brhmacharis, it is Guru Susrusha – or serving
the Guru that is Dharmam!
459. Then is the name ‘शान्त:’
the meaning of which is well known to you all that, a man endowed with the
quality of equanimity (‘समं’)
is ‘Saantan’ the peaceful person. Then
is the name ‘निष्टा’
– ‘Nishta’. Having become a Sanyaasi, with
the mind at its peaceful rest when he is merged in Adwaita Gnaana Anubhava, he
is in the state of Nishta and that is also a Swaroopa of God Vishnu,
the NirguNa form. The state of
peacefulness in Nishta is Shanti – ‘शान्ति’.
being the ultimate goal is said to be ‘परायणं’
that is ‘ParaayaNam’.
word has to be correctly understood to be different from ‘पारायणम’
which means reading or chanting and ‘PrayaaNam’ – ‘प्रयाणं’,
means travel or journey!)
Labels: posted by Lt Col KTSV Sarma