DEIVATHIN KURAL # 80 (Vol # 6) Dated 08 Nov 2012
DEIVATHIN KURAL # 80 (Vol # 6) Dated 08 Nov 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 541 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)
SravaNa,
Manana & Nidhidhyaasana – Three Commandments as Ordered by Vedas
460. With Sannyaasa the Maha Vaakhya Upadesa is
given. To receive such Maha Vaakhya
Upadesa is known as SravaNam. To repeat
that Upadesa silently, repeatedly within, analysing it from as many angles as
possible, mulling over it is Mananam.
When the idea becomes a personal practical experience, recognized as an
inner reality, the Saadhana is completed as Nidhidhyaasana. These three activities have come about as
decreed by the Vedas. The same Bruhad
AaraNyaka Upanishad which lists Sama, Dama, Uparati, Titiksha etcetera, also
lists these SravaNa, Manana and Nidhidhyaasana.
There is a difference in the way these qualities are presented. In the case of the first few qualities,
instead of instructing as to how to imbibe those qualities, there is a
description of such a person with those qualities, as Saantan, Daantan,
Uparatan, and so on, in an indirect way.
But in the case of the last three qualities, they have been given as
injunctions to be complied with – The Aatma Tattva is to be heard attentively;
it has to be mulled over ardently; till the concept as a Mantra becomes a
living experience – “श्रोतव्यो,
मन्तव्यो, निदिध्यासितव्यो”
meaning ‘கேட்கப்பட வேண்டும், மனதில் திரும்பத் திரும்ப நினைவு
கொள்ளல் வேண்டும், உள்ளத்தில் உணர வேண்டும்’.
461. SravaNa and Susrusha. First is SravaNam that is, to hear the Guru’s
Maha Vaakhya Upadesa. With that Guru
will also be telling the disciple Sanyaasi many things from the Brhma Vidya
Saastraas, traditions, how to understand and comprehend the oneness of Jiva and
Brhma, how to meditate on these and related matters from the scriptures as well
as his own experiences. Listening to
these things is all part of SravaNam only.
SravaNam is not only the process of hearing by the ears but also the
process of absorption, understanding and comprehension. We do eat food with the mouth, the outer tool
for eating. But then, it includes
masticating, munching, swallowing, digestion and absorption by the body isn’t
it? Similarly what was heard by the ears
as the nectar of advices and instructions has to reach the intellect, mind and
heart. In Vinayagar Agaval, the poet Avvaiyar
says, “என் செவியில் எல்லையில்லா ஆனந்தம் அளித்து”, meaning ‘in my ears giving me endless bliss’! Through the ears, the message has to reach
the mind and the heart beyond the mind to give such experience of limitless
bliss, isn’t it?
462. The
all-pervasive principle of sky and space is the property of sound! That is why the Mantras in the form of sound
have to be heard by the ears, giving the importance to the act of SravaNam. From God’s breath in the sky, the seven
subtle vibrations were grasped by the super-sensory powers of the Rishis
converted into frequencies within human audio range and handed over to us as
Veda Mantras. That is the reason for
their having the generic name of ‘Sruti’ to mean ‘what was heard’ and not
‘hear-say’! Then there is the traditional
belief that Veda Mantras should only be heard, repeated and committed to memory
and heart and were not to be written or printed or just read by the eyes! Because, then only the message from living
breath of God in the Mahat Aakaasa (macro-cosm) will reach the Dahara Aakaasa of the listener
(micro-cosm) without any possible corruption due to printing/
writing mistakes, the limitations of what is written in terms of fidelity to
the undulations in sound and pronunciations!
So, the importance given to SravaNam is high.
463. Another reason
for not printing the Vedas is that, printed book is a dead material – Jada
Vastu – insentient media. It can show
only the letters or combination of the letters and not impart you the meanings
of the words. The Guru has intrinsically
experienced the import of the principles that he is talking about. So when he is teaching the disciple, the
mantras instead of being just letters and words become messages full of
sentient life! Additionally, only when
receiving the Upadesa directly from the Guru, does the disciple feel enabled to
inculcate, good conduct, discipline, modesty, obedience and most importantly
subservience! These are very important
for annulling and erasing the conceit in the disciple. Otherwise it is but natural for the student
to feel head weight that he is on the way to learning the highest of all
knowledge and that is exactly what is to be obviated at all cost! So, it is necessary for a person like the
Guru to be there, who is aware, knowledgeable, experienced with keenness and
ability for imparting instructions; to be able to correctly place the
sufficient amount of pressure on the students head and shoulders, by way of his
need to do ‘Susrusha’ in understanding and absorbing the instructions there by
ennobling himself and also taking care of the Guru’s physical comforts, virtually
like a personal assistant or servant.
464. Though the
word ‘Susrusha’ has come to mean ‘taking care of’, the correct meaning from the
root of the word is, ‘to abide with what one hears’ or in Tamil, ‘கேட்டு நடப்பது’. Because the root word in Sanskrit is ‘Sru’ which means, ‘to
hear’, as I said that the Vedas are known as ‘Sruti’, meaning ‘that which is
heard. So the direct meaning of the word
‘Susrusha’ is ‘wish to hear and abide with it’.
In relation to the Guru, it is not like the ‘Listener’s Choice’ in the
radio channels. It is not like listening
and discarding if you do not like it and or saying, ‘encore’ if you happen to like what is heard!. Actually there is no scope of there being a
choice of yours! It is utter, implicit
obedience that is meant ‘with wish to excel doing that’, is the extended
meaning of the word ‘Susrusha’. We often
tell the youngsters and children, “Keep quiet and listen to what I have to say”.
If they do not do so, we tick them off
saying, “Nobody listens to the elders in this house!” So to listen means to obey. So thus, the word Susrusha’ means, to wish to
carefully listen, to be able to live by and abide with those instructions or
directions.
465. To be so
disciplined, you have to have the quality of obedience and acquiescence. With that there will be a natural wish to
please that person and to be of use to him with respect and a willingness to
serve. The would-be disciple is often advised
on the following lines, “Go to that Guru.
Fall flat in his feet. Pay
attention to his words. Serve him
well. Learn from him by listening to
him, being observant, obedient, by clarifying your doubts and by serving him
well. This is exactly what Sri Krishna
tells Arjuna in the Bhagawat Gita (IV.34.): – “तद्विद्धि
प्रणिपातेन परिप्रश्नेन सेवया | उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिन: तत्वदर्शिन: ||”
That
means, “Know that by long prostration, by question and by service; the wise who
have realised the truth will instruct in that knowledge”. He is saying, “Go to the teachers (those who
are well versed in the scriptures dealing with Brhmam, known as Brhmasrotris
and who are established in Brhmam known as Brhmanishtas. Prostrate yourself before them with profound
humility and perfect devotion
(praNipaatena
– प्रणिपातेन). Ask them questions (pariprasnena – परिप्रश्नेन),
“O venerable Guru! What is the cause of
bondage? How can I get liberation? What is the nature of ignorance? What is the nature of knowledge? What is Antaranga Saadhana (inward spiritual
practice) for attaining Self-realisation?”
Serve the Guru whole heartedly. A
teacher who is well versed in the Saastraas but who has no Self-realisation will
not be able to help you in the attainment of the knowledge of the Self. He who has knowledge of the scriptures and
who is also established in the Brhman will be able to instruct thee in that
knowledge and help thee in the attainment of Self-realisation. Mere prostrations will not do. They may be tinged with hypocrisy. You must have perfect faith in your Guru and
his teaching. You must serve him whole-heartedly
(sevaya – सेवया)
with great devotion. Now hypocrisy is
not possible.” That is the message and
that is Susrusha
(सुस्रूषा).
466. One by one as we search through the
connections, there is one fact after another, that is revealed. The Fourth Chapter of Bhagawat Gita is titled
as ‘Gnaana Vibhaga Yoga’. We can see
that though the immediate aim in the battle field is to urge Arjuna to overcome
his delusion and shed his false sense of ‘half-baked philosophy for
renunciation’, to pick up his arms and fight the battle; the main thrust of the
whole of the book is to finally give up all work and go to Guru for Gnaana
Upadesa, only after taking up Sannyaasa!
Just one sloka prior to this, he had said that, “Better than conducting
the oblations in fire (याग
व यग्न्या)
as
part of the Karma Yoga, the conduct of the inner Yagas is superior as all
actions get completed only in Gnaana.”
Then at once he is saying, “ज्ञानिन:
तत्वदर्शिन:,
those who have known and are Brhmanishtas will advise and give you Gnaana
Upadesa. Go to them, fall flat in their
feet, serve them with utter humility, question them and get your doubts
clarified. They will give you the
answers!” The message is clear that he
is talking about going to a Gnaani and getting Brhma Vidya Upadesa after taking
up Sannyaasa.
467. What is heard by the ears, to be meticulously executed
with discipline is ‘Susrusha’ as part of ‘SravaNam’, with that the inalienable
part of humility and respectful love with which you take care of the Master –
thus the connectivity goes on. But,
somehow only the action of serving has come to mean ‘Susrusha’ in usage at the
cost of the meaning of ‘abiding with what is heard’! As far as the Guru is concerned, more than
any sincere service the disciple may do; he will cherish the attention and gravity
the student gives to the words of his Upadesa, understands and comprehends the
meaning with inner clarity and purity – it is this ‘Susrusha’ that the Guru
will be happy with. The Guru will
value the student’s making full use of
power and potency of his Upadesa more than the ‘creature comforts’ provided by
the disciple as service. So he will
value the ‘SravaNa Susrusha’ more and would be thrilled by the student making
full use of Upadesa and gain in Brhma Gnaana.
As far as the Sishya is concerned, he should be giving equal importance
to learning from the Guru and taking care of the Master, by being useful to
him. He should be clear in his mind the
truth of the sloka: –
“गुरुर्ब्रह्मा
गुरुर्विष्णु: गुरुर्देवो महेस्वर: गुरुस्साक्षात परब्रह्म: तस्मै श्री गुरवे नम:”. If the Upadesa does half the work, the other
half will be fulfilled by the kindness and grace of the Guru. Where are all these facilities in a printed
or e-book?
(To
be continued.)
Sambhomahadeva
Labels: posted by Lt Col KTSV Sarma
1 Comments:
The best explanation I have read so far.
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