DEIVATHIN KURAL # 83 (Vol # 6) Dated 14 Nov 2012
DEIVATHIN KURAL # 83 (Vol # 6) Dated 14 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 561 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)
The
Great Value of Mananam & Nidhidhyaasanam
489. What is repeatedly analysed and clarified in
Mananam is often cognized as an experience also and thus fetch you and abide
into Nidhidhyaasanam. Then there is no
more wavering and analysis but abidance in deep introspection only. Our
AachaaryaaL has a favourite sentence for expressing this idea as, “समान
– प्रत्यय – प्रवाह करणं”. He
has used this set of words in many places, for example at Brhma Sutra Bhashyam
(IV.1.7.8) and Gita Bhashyam (XII.3).
That can be translated as, “equal flow in one direction”. There is another phrase with the similar
meaning, “तैलधारवत्”,
‘like the continuous flow of oil out of a container’. Such orderly flow in one direction is
Dhyaanam.
490. We use a word ‘Muni’ to mean great saints and
sadhus who are highly capable and accomplished spiritually. ‘Muni’ is the Sanskrit word and in Tamil
certain amount of respectability is assumed to be added when ‘var’ is added to
‘Muni’ as ‘முனிவர்’. For
some reason, in Tamil, this word has come to mean some village deities
which
are normally very crude and cruel. May
be because the word ‘Munivu’ in Tamil means anger! Let it be.
I was talking about how highly accomplished saints were, who were known
as Muni. Actually the word came into
being for a person who was good at Mananam’,
says
Our AachaaryaaL in Sutra Bhashyam (III.4.47), “मननान
मुनिरिति च व्युत्पत्ति संभवात्”. He also says there that the word ‘Muni’ has
especially surprising meaning when he says, “ज्ञान
अदिसय अर्थत्वात्”. So Mananam is not just a cerebral exercise
but goes beyond intellect to intuitive comprehension and clarity.
491. Our AachaaryaaL has given much value and
relevance to the disciple’s receiving of Upadesa from the Guru, known as
SravaNam. Still, he goes on to say that
Mananam is a hundred times superior to the former – “स्रुते:
शतगुणं विद्यान – मननम्”. He
doesn’t stop there, if Mananam is a hundred times superior to SravaNam, the act
of imbibing the comprehension within aka Nidhidhyaasanam is bigger by a hundred
thousand times that of Mananam, as he says,
“मननादपि
निधिध्यासं लक्षगुणं”. Mananam is not just dry knowledge but
sentient. Still, even that live
knowledge is negligible in front of experience, isn’t it? Your store-house may be stacked with bags of
sugar up to the ceiling, whose number and cost you may know. But all that knowledge is nothing compared
with a thimbleful of sugar in your mouth isn’t it?
492. Even in Nidhidhyaasanam this aspirant does not
permanently get established in the Brhma Anubhavam. He does this ‘निदिध्यासना’
only
as a personal effort. When
we say that he is doing it and by so doing it gets flashes of experiencing
oneness; there is duality still. Instead
of going in and coming out of such experience, instead of flashes of such
experiences, when he is completely ‘electrocuted’ so to say, when all efforts
ceases and this trier becomes that goal, is the final stage, isn’t it?
Like
actions by the hands and legs, this Nidhidhyaasa too is only an act of
thinking, however high an action it may be.
As long as there is an action of trying, the event of becoming is not
yet over. However, as long as there is a
Saadhak, the only thing that he can do is to keep at it non-stop!
Worm
Becoming the Wasp / Worm Being Made in to the Wasp
493. From the act of constantly thinking of Brhmam,
the stage of no action of becoming the Brhmam itself will happen. There is a line of logic known as ‘ब्रमर
– कीट
न्यायं’.
This
worm inside the cocoon known as pupa or chrysalis would keep thinking of
becoming a wasp one day, it seems. That
continuous thought converts it into a wasp that it breaks out of the
confinement and flies off. ‘Keeta’ is
the worm and ‘Bramar’ is the wasp. Worm
by doing Nidhidhyaasana is ‘bramara – keeta nyaayam’. Similarly this aspirant day and night, by
Nidhidhyaasana, every living moment cogitating and mulling over the idea that
‘I am that Brhmam’, becomes that, our AachaaryaaL has said. (KTSV adds: – A difference that occurs to me
here is that while the worm becomes another wasp, the Saadhak does not become
another Brhmam but the same one and only Brhmam!)
494. This he has said, so as to prevent the
aspirant’s attention from turning towards SaguNa Brhmam, that by the power of
his constant thought itself, automatically he becomes the Brhma Swaroopa. In fact this happens by Easwara Anugraha
only. It is by God’s Grace or Prasada
only, that the Jiva becomes the Paramaatma.
This is not unknown to our AachaaryaaL.
He knows fully well that no action gives the fruit by itself and the
Phala Dhaata is always Easwara only. It
is this powerful weapon with which he countered the Meemaamsakaas’ logic. So, he could not have thought that the
Saadhaks’ thought itself could have fructified and grant the ultimate!
495. The screening or veiling action of Maya is
known as ‘तिरोधानं’,
–
Trodhaanam. Now, the real ‘I’ of ours is
so hidden from our view by such veiling effect of Maya. Having said that this will be revealed by
doing Dhyaana on Parama Aatma in Brhma Sutra, at once lest it may be
misunderstood as an automatic result of Dhyaanam, he clarifies that such
veiling effect is also by the will of Easwara only and that if we do Dhyaana,
to remove the veiling and granting Moksha is also by Easwara only, as given in
the Bhashyam for Brhma Sutra (III 2.5).
While explaining this our AachaaryaaL has clarified that, “Anybody, just
naturally cannot get this revelation; but only a rare one amongst many after
arduous efforts, by God’s Grace, by Easwara Prasada only, such ‘Aavirbhaava’ by
Parama Aatma happens – “न
स्वभावत: एव सर्वेषां जन्तूनां”
but,
“ईस्वर
प्रसादात् संसिद्धस्य कस्यचित् एव आविर्भवति:”.
496. “Normally traditionally in Adwaita Saastraas,
Easwara’s Grace is depicted as the Guru’s Grace only, whereas our AachaaryaaL
in Viveka ChudamaNi which is the foremost amongst his PrakaraNa Granthas, he
has spoken of Easwara’s Krupa as superior to Guru’s Krupa.” Someone posed this question to me as to why
it is so? In fact in Sloka No 477 and
478 of Viveka ChudamaNi our AachaaryaaL says, “Standing apart the Teachers and
the scriptures instruct the disciple; the man aspiring for Self-Realization
crosses over Avidya by illumination and the Grace of God. Knowing his own Absolute Self through
Realization, becoming perfect, a man should stand face to face before the
Aatman, with mind free from all concepts of dualism.” This gentleman’s question was about this, as
to what is the role of the Guru here!
497. In the years to come, there may not be many
Gurus who have attained to the highest of Gnaana Siddhi. Hence he might have described them as still
standing on the shores, while advising the disciple in deep waters. But the fact remains that, from within them
also God will show the way for the genuine aspirants and so our AachaaryaaL
might have said so. That is one part of
the reasoning. One more logic is also
there. Once the disciple’s surrender to
the Guru is complete, then there is question that remains as to, ‘who does what
to whom?’ Guru’s Krupa will become a boat
and suitable breeze to push him and his boat to the shore, undoubtedly. But the student has to keep up his
efforts. If he is lackadaisical in his
efforts and his surrender is also not complete on the lines that it is Guru’s
job to take care; that would be gross negligence! To obviate such a state of affairs our
AachaaryaaL could have said that Guru’s job is from the shore and it is you as
the aspirant who has to face the odds in the turbulent ocean of ‘Samsara
Saagara’! While saying so however, he
had to guard against the likelihood of instigating the ego of the aspirant,
lest he may start feeling, “Oh I see!
Finally it all amounts to the power of my efforts!” To prevent such a reaction from the Saadhak
and guard him from becoming another RavaNa, or Hiranya Kasipu, he must have
said, “Though you are the one aspiring and trying, Easwara Krupa would
encourage you suitably and assist and compliment your efforts”!
498. If you take note of what Bhagawan Sri Krishna
says in Gita, we can see that Our AachaaryaaL has also said the same thing. At the end of his Upadesa in Bhagawat Gita, in
the Chapter No. 18, Sloka No. 66, he says, “सर्वधर्मान्परित्यज्य
मां एकं शरणं व्रज | अहम्त्वां सर्व पापेब्यो मोक्षयिष्यामि मा सुच: ||”,
meaning,
“Leaving all rules and regulations simply surrender unto me and I shall save
you from all sins, do not worry!” Sometime
before that having said that the Lord dwells in all living beings, in Sloka No.
62, he had said, “तमेव
शरणं गच्छ सर्वभावेन भारत | तत्प्रसादातपरां शान्तिं स्थानं प्राप्स्यसिशास्वतं ||”;
meaning,
“Fly unto him for refuge with all thy being, O Arjuna; by His Grace thou shalt
obtain supreme peace and the eternal abode”.
Now relate this to his advice in the Sixth Chapter, Sloka No. 5, where
he says, “उद्धरेदात्मना
आत्मानं नात्मानमवसादयेत | आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: ||”;
meaning,
“One should raise oneself by one’s Self alone; let not one lower oneself; for
the Self alone is the friend of oneself, and the Self alone is the enemy of
oneself.” Unless one surrenders totally,
the effort cannot be effective. That the
personal effort has to be very strong and continuous is the purport. Then in all your efforts and Guru’s Krupa;
God’s Grace is concurrent and synchronous!
(To
be continued.)
Sambhomahadeva
Labels: posted by Lt Col KTSV Sarma
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