DEIVATHIN KURAL # 84 (Vol # 6) Dated 16 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 last paragraph on page No 568 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
499. The one doing the Nidhidhyaasanam correctly,
sincerely and very seriously, when he keeps involuntarily merging into the
Brhmam and coming out of it becoming aware of the surroundings repeatedly, it
is Easwara who is causing him to do that.
From the starting point of ‘nitya anitya viveka vichaara:’ or even
earlier to be duty conscious, or even from the time you did tapping on the fore
head with closed fists, with the hands crossed in front of the chest, and you
did three sit-ups known as ‘dobir-karaNam’ in front of GaNesha while slightly
pulling on one’s ears, it is Easwara who is your constant companion egging you
on and motivating you and improving you bit by bit. But God will not reveal that he is doing all
that. The aspirant can only guess that,
“Even I have some clarity of the mind and am able to control the mind and bring
it to a standstill to some extent and that is good!” Mostly we are likely to give ourselves some
75% of the credit and give only some 25% to God, even in this. But as the Saadhak progresses on to Mananam
and Nidhidhyaasanam, it is God who causes him to deeply merge, in a stage of
inaction and thoughtlessness! Till now
there were many actions that he had to do.
Now he can only think of ‘what to do’ to reach the total stage of
inactivity! That will lead to the final
stage of thoughtless awareness!
500. We say that we have passed an exam. Did we pass?
We only wrote the answers to the questions in the answer sheet, affixing
our name for identity there. We cannot
declare ourselves as having passed the exam.
There is a whole organization there for doing the correction,
assessment, totalling and declaring one to have passed or failed in an exam. Our job is over once we have appeared in the
exam and wrote in the answer sheet. I am
talking about the time when our country was not yet independent. To cause the examiner to pass us, those were
the days when people did not have the option to move a bundle of currency notes
or show a pistol! To write was our part
of the bargain and it was the Examiner who was the Phala Dhaata. For us to pass on to the world of No-action –
to pass in the exam of Saadhana – it is The Phala Dhaata Easwara, whose Grace, is
the Capital and force.
501. To pass in the examinations of the world are
only a word or an acronym like a B.A., or M.A., or M.B.A. that has only some
relative value in comparison with others that would enable us to get admission
for further studies or get employed.
There is no intrinsic value of its own in them. But at the end of Saadhana, to get a ‘pass’
in the Nidhidhyaasana is the ultimate experience! There is nothing more than that! It is the Brhma NirvaaNa, Adwaita Anubhava,
and Parama Nityaananda of everlasting bliss!
As a response to the Saadhaka-s never ending efforts and aspirations,
God causes him to permanently merge in Himself and that is the truth.
502. In Tamil they say something more appropriate
than the ‘Bramara-Keeta Nyaayam’. Among
Wasps there are two varieties known as Social-Wasps and the Solitary-Wasp. The Solitary Wasp acts as a predator feeding
on smaller insects and bringing the paralysed prey back to its nest to become
its young. The wasp converted the worm
into its own image by using the victim for target practice as though for its
stinging. This process as we said before
has been named the ‘Bramara-Keeta Nyaayam’.
Here the Bramara or Wasp is the Easwara and It is aspiring Saadhak who
is the Keeta. It is the repeated stings by the Wasp that reforms the worm in to
the wasp’s own image and not just the aspirations of the Saadhak. There is one more point of difference. The one causing the change-over is Easwara
and the change in the form is to the changeless and formless NirguNa Brhmam and
not into another Easwara! Moreover here,
there is no conversion but, the Jiva loses his imagined separateness and
resumes his reality. So there is total
inversion and removal of the effects of Maya.
So, the event here stands tall beyond comparison, to which no example
can be given.
503. From the beginning, Easwara who has been
granting the improvements bit by bit without revealing his hand, even now
remains in the back-ground often merging the aspirant in Samadhi, permanently
renders this man Jiva as ‘Jivan-Muktan’ while living and then finally
‘Videha-Muktan’ after he drops the mortal coil.
Still the biggest difference now is that, till now he who was
responsible for the aspirant’s Chitta Shuddhi, refinement and reformation; now
completely erases his mind and the sense of separateness. Once you have no mind of your own, you can
take no notice of the SaguNa Brhmam also.
That is how Easwara’s work, happens to be always a mystery of hide and
seek, unseen by the eyes. Though unseen
and not recognized by the other senses, millions of times more intimately,
absorbs the aspirant in the oneness of existence, proving the truth of the
brilliant effulgence, “सत्यं
ज्ञानं अनन्तं ब्रह्म”,
to mean, ‘Truth, Awareness and Infinity is Brhmam’! What is that effulgence? PeriyavaaL laughs within himself while asking
this question and answering it with another question! Will it be as bright as a thousand watt
bulb? When we try to put into words,
what is indefinable and what is beyond the reach of the spoken or written
expression, this is the sort problem that we have to face!
504. Indefinable by words or speech, incomprehensible
by the mind – without anything greater than it in terms of bliss, peace,
awareness and freedom; it is the indivisible One stuff of truest truth and
unending state of eternity. To reach
there our AachaaryaaL has laid out a well maintained royal high-way as Adwaita
Saadhana Krama. By his grace, I got this
opportunity to talk to you all and you could hear the same. Let us all pray to him, for us to be able step
into the path and make steady progress!
Action – ‘உடன் செய்யவேண்டியது’ (Udan Seyyavendiyadu)
505. First thing to
be done is ’Karma Anushtaanaas’; as clearly laid out in the Saastraas, without
any slippage or breaking any rules.
Nowadays the tendency is to give up doing all Aachaara Anushtaanaas the
moment the word Adwaita is mentioned! To
disregard all rules and regulations, Adwaitam is considered as the licence. Questioning as to, “What is there in all
these things”, they feel that all Aachaaraas are meant for people like me
only! Without the slightest experience
of the oneness of Jiva and Brhmam, and without trying the least, they will
start pontificating, “How can there be any rules and regulations for the
Aatma? Aatma has no Karma, isn’t
it? If you carefully look into it, you
will find that all these restrictions are contrary to Adwaitam!” A lot of such talk has become the way with
people. So, to be free enough to give
into their whims and fancies, Adwaitam has come in handy as an excuse. So that I may not contribute for such
irresponsible talk, I have been keeping my mouth shut about Adwaitam for
long. Somehow I have been motivated to
talk about this subject today (going on since Deivathin Kural # 33 of 03 Aug
2012, as our e-mails). At the end I do
not want to close this talk on a note of regret with a feeling of guilt. Since our AachaaryaaL was of the opinion that
everybody should know about Adwaitam as the ultimate goal at least in an
outline, by his Grace, I have explained it to the extent that I am aware of and
wish to finish it on a positive note.
506. I am not
asking you all to take it so seriously that all of you should take up Sannyaasa
from today, which I anyhow know that you will not! Just put it firmly in some corner of your minds
that you and God are one and the same or in other words, Jiva and Brhmam are one
only. It will do the needful on its own,
this very idea. What you have to do
‘knowingly’ is to do the Karma as laid down for you sincerely and meticulously
observing, all the Do’s and Don’ts.
These practices have been evolved by such great people of personal and
practical experience and have defined that one is to proceed for serious
Adwaita Saadhana only after due graduation through practice of Vedic Karma
Anushtaanaas and after attainment of certain clarity and refinement.
507. As a basis for
any future effort at Saadhana, we should endeavour to be good behaviourally and
attitudinally first of all. For us to
सत्’ one day, we have to start with humility and good
the one true Brhmam as well as a thing of good nature aka ‘நல்ல குணம்’ Sri Krishna has said, in Bhagawat Gita (XVII.26.), “सद्भावे
साधुभावे च सदित्येतत्प्रयुज्यते | प्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते ||”, meaning, ‘The word ‘Sat’ is used in the sense
of reality and of goodness; and so also, O Arjuna, the word ‘Sat’ is
used in the sense of an auspicious act’.
We call good people who are good and harmless as ‘Sat’. We say about some people as “That
gentleman is a ‘sat’ and other chap is quite an ‘asat’, wherein we are referring to their general
attitude and behaviour as good, isn’t it?
So, by first being good in our attitude and behaviour, we can go to that
508. Good character
qualities and Brhma Gnaana are not unconnected.
Our AachaaryaaL has said that, the former is a ‘sahakari KaaraNam’ that
is a contributory factor. (PeriyavaaL smiles
when he says this.) I am reminded of the
production of the fruit of Mangoes. Amongst
all sorts of Mangoes the grafted variety in which two different types are
physically grafted together, are said to be tastiest. Such a variety of Mango is known as ‘sahakari’
mango. In Kanchipuram under such a mango
tree of the grafted variety, AmbaaL is inalienably attached to
Ekambreswara. That is how the ‘Sat GuNa
and Gnaana’ have to be inextricably entwined.
In the Bhagawat Gita (XIII.5 to 11.), while explaining as to what is
Gnaana, Sri Krishna goes on listing a number of excellent character qualities
that need to be there in a human being.
He says, “He should be devoid of conceit and head weight; straight forward,
kind hearted, patient, intelligent, tolerant and not be cruel or hateful.” As he goes on listing such qualities, he
himself raises the question as to how such good character qualities lead to attainment
of Gnaana. Then he answers his own question by saying that, “Since these are ‘sahakari’
causes, I called this itself as Gnaana.”
Then he goes on to say that, for Gnaana to happen to come about, these
qualities are essential. This can be
proved by noticing the fact that a man with negative qualities of egoistic
tendencies, given to qualities such as hatred, conceit, cruelty and lust can
never hope to get anywhere near divinity, isn’t it?
509. Pride and
egoism is contrary to humility and Vinaya Bhaava. Let us also humbly make a start in trying to
be good people. Keeping that ‘Sat’ in
our minds, let us try to inculcate and imbibe the good qualities of ‘सत्
is with that word only all things are completed by saying, ‘ॐ
behalf of all of you let me say ‘ॐ
and complete this talk on Adwaita Saadhana!
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