DEIVATHIN KURAL # 47 (Vol # 6) Dated 31 Aug 2012

DEIVATHIN KURAL # 47 (Vol # 6) Dated 31 Aug 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 321 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)

144. If you leave your household and Karma Anushtaanaas out of spite or disappointment, being unhappy with whatever, that would not be real Vairaagyam. The aim should be to realize the eternal bliss of Aatma Anubhava to make use of this dispassion. Then only your action will become a step in the right direction and as you progress, this disgust and dispassion will slowly fade away leaving only the unconditional universal love as the only lingering attitude. Correct understanding of Nitya-Anitya dichotomy as to what is really forever and what is fleetingly temporary has to go hand in hand with prudence in practicing Vairaagyam. Without diligence and prudence you will not have dispassion and vice versa; that is without Vairaagyam you cannot have Viveka either!
145. First you identified as to what is eternal (Nitya) and what is temporary (Anitya) in all the things animate and inanimate around you, the value systems, relationships and set aside all the things that are temporary. Then you come to realize that everything in this world or universe is only Anitya, thus inculcating Vairaagyam with diligence. Then your mind can deliberate and focus on the only permanent entity in the whole of existence! That is why our AachaaryaaL has given so much importance to this principle of Vairaagyam, mentioned at the very start in ‘Aparoksha Anubhuti’. In Viveka ChudamaNi too, he says that ‘intense Vairaagyam, that is extreme detachment from finite objects of sensual satisfaction; is the first cause for release and freedom of Moksha – “मोक्षस्य हेतु: प्रथमो निगद्यते वैराग्यमत्यन्तमनित्य वस्तुषु”; thus connecting the two requirements of नित्या अनित्य विवेक विचार: and वैराग्यं. We have so far covered these two points of Saadhana Chatushtyam. Now we can proceed to the third point. Though none of us may have Viveka or Vairaagya, at least the words are a little well known. Often we use these two words together. But, I wonder if the words describing subsequent points of Saadhana Chatushtyam would be known to people at all! Anyhow, the third point is, ‘Sama aadhi shatka sampathi’ – (समाधि शट्क संपत्ति – meaning ‘the six assets starting with ‘Sama’); and the fourth point is ‘Mumukshutvam’ (मुमुक्षुत्वं)!
146. The third point of Saadhana Chatushtyam is ‘Sama aadhi shatka sampathi’ – (समाधि शट्क संपत्ति), meaning that there are six assets namely, ‘Sama, Dhama, Uparati, Titiksha, Shraddha and Samaadhaanam’ – सम, धम, उपरति, तितिक्षा, श्रद्धा, & समादानम्. Amongst these six points, generally the word Sraddha and Samaadaanam may be thought of as understood as they are used in the colloquial Tamil. Still your understanding may not be accurate as they are used with some slightly different meaning. The actual meaning of Sraddha is ‘total trust’. The complete faith in the words of Vedas, Saastraas and Guru is Sraddha. But, normally it is mistaken to mean ‘sincerity’, for example someone may say, “He came and complained about the behaviour of such and such a person with a lot of Sraddha”! Similarly, your understanding of ‘Samadaanam’ may be slightly wrong. This I will clarify later, when I give you the meaning of each word of this, समाधि शट्क संपत्ति one by one covering सम, धम, उपरति, तितिक्षा, श्रद्धा, & समादानम्. I will tell you about it then. (He smiles while saying this.) By making you expectantly wait, I will be able to increase the interest, isn’t it? Before serving the dinner, they display the ‘Menu’ with only some exotic names in it, don’t they? Like that I have given you the menu only!
147. Samaadi Shatka Sampathi. This word Samaadi is made of Sama + Aadi, meaning ‘Sama and others’. Shatka means six in numbers. Sampathi means wealth. So, the three words put together mean, ‘the six valuable assets starting with Sama’. What are those six assets? First is Sama, second Dama, third Uparati, fourth Titiksha, fifth Sraddha, and sixth Samaadaanam. The six qualities starting with Sama have been listed by our AachaaryaaL. In the Brhma Sutra (III.4.27), where it is said, ‘शमदम माद्युपेत: स्यात्थापि तु तद्विधे’, meaning thereby, “For obtaining Gnaana the Saadhak should be having the six qualities starting with Sama and Dama, as given in the Vedas – तद्विधे. Who has given this order? Who else but, God who has given us the Vedas!

148. Now if you ask another question as to, “Where in the Vedas is it given that a Saadhak should be adopting the six qualities starting with Sama and Dama”, the answer is in Bruhad AaraNyaka Upanishad, where Yagnyavalkya advices Janaka with the following words. “Gnaani is ‘shaantan’ peaceful (having Sama), ‘daantan’ (having Dama), ‘uparatan’ (having Uparati), titikshu (having Titiksha) and ‘samaahitan’ (having the quality of Samaadaana). Does it not automatically mean that those are the qualities required for anyone to become a Gnaani? Here Sraddha has not been mentioned. Elsewhere in the Vedas, the importance of the quality of Sraddha has been highlighted as an essential quality of an aspiring Saadhak! So, including that quality the six are सम, धम, उपरति, तितिक्षा, श्रद्धा, & समादानम्.
149. Sama Defined. In Viveka ChudamaNi, our AachaaryaaL has given a definition for ‘Sama’ as follows: –
“विरज्य विषयव्राताद्दोष दृष्ट्या मुहुर्मुहु: | स्वलक्श्ये नियतावस्था मनस: शम उच्यते ||” That would mean, ‘the peaceful state of the mind when it rests constantly upon the contemplation of the Goal after having again and again detached itself from the chaos of the sense objects through a process of continuous observation of their defects, is called sama.
150. Sound, touch, form, taste and smell, are the five things that bodily sensors wish to wallow in all the time. Together, these have been mentioned as ‘vishaya vraatam’. These have to be repeatedly, analysed with Viveka and Vairaagyam and abjured – मुहुर्मुहु: दोष दृष्ट्या विरज्य – by seeing the harmfulness of those sensual titillations one has to develop a feeling of hate towards them. Mind is ever thinking of such things for enjoyment due to being unaware of what is really good for us. Once we develop this animus towards sensual arousal and excitement, then only will our mind get a whiff of peace and comfort of the Aatman and start working for its sustained retention. Bringing the mind to the right path towards the coveted aim with control is Sama. By repeatedly thinking about the harmfulness of विषय व्रात दोष and abjuring them, then to redirect the mind on to one’s selected aim स्वलक्श्ये नियतावस्था मनस: is known as शम. In short, control of the mind is sama. This is the definition as per Viveka ChudamaNi.
151. The reason why the mind spreads itself on sensual matters like a creeper plant on a tree is due to, memory or smell of the past known as ‘Vaasana’. This bouquet and emanation is even carried over life times. When this gross body dies, this unique power of the subtle mind carries these ‘Vaasanaas’ in to the ‘sookshma sareera’ (subtle body) and again into the next gross body that is taken. These residual aromas start becoming effectively active once again. (This can be gleaned from the fact that sometimes we find too small children displaying a penchant for a violin or flute or any other form of fine art; with evident mastery, which could not have been learnt in this life time anyhow! That is an example for some good and salubrious Vaasanaas. But, the smells of past misdeeds and bad habits happen to be more powerfully catching and riveting!) If those Vaasanaas are fully erased and rooted out, the mind will automatically subside. This is another definition for sama that our AachaaryaaL has given in Aparoksha Anubhuti Sloka No. 6 – “सदैव वासना त्याग: समोयमिति सब्दित: – that is, to get rid of the tendency and promptings for experiencing sensual pleasures is known as sama. So finally, if we understand that, ‘sama is to keep our minds on a tight leash’, it is enough.
152. Next in the order is the quality of dama. There is still more to be said about the quality of sama. But since the control of mind (sama) and control of the senses (dama), go hand in hand, having spoken certain basic facts about the second, then I will talk in detail about both of them together. The word ‘pulan’ (that is புலன் in Tamil) is called इन्द्रियं in Sanskrit. There are five each of कर्मेन्द्रियाणि and ज्ञानेन्द्रियाणि. The first lot are hands capable of a variety of works such as writing, drawing, sculpting, shaping, touching, squeezing, sewing, knitting, pinching and so many other actions. Hands are known as karam करम् and the actions by them together are ‘kaaryam’ – कर्म or कार्यं. That is one Karmendriyam. Then are the legs by which we walk, run, jump and kick, to name a few. So, that is also a Karmendriyam. Mouth by which we eat, speak, sing, shout, spit, chew and swallow is another. Then there are two other कर्मेन्द्रियाणि, the anus and genital meant for excreting and procreation.
153. Then there are five sensors known as ज्ञानेन्द्रियाणि, which do not directly do the actions but enable sensing, comprehending and experiencing. In this are the eyes for sight, ears for sound, skin for touch, tongue for taste, and nose for smell, aroma, fragrance and stink. These कर्मेन्द्रियाणि and ज्ञानेन्द्रियाणि can be used or misused and that is done by the mind. Control of the limbs and sensors is dama and control of the mind is sama. When we do not control these limbs and sensors, the whole lot of a generation of sinfulness come into being! The craving and desire for the pleasures and titillations that these bodily limbs and sensors could give are the binding ties that keep us involved in this world of Maya. To control them is dama. So we can note that control of the mind, that is sama is inclusive of the control over the sensors and limbs, that is dama.
154. Now there has to be question naturally as to why are we saddled with two different words for the same need of control over the mind? However there is a distinction. Control of कर्मेन्द्रियाणि and ज्ञानेन्द्रियाणि is all about this human body and its responses to the world outside. That is one aspect. In addition to that, this mind of ours is capable of generating thoughts, ever vacillating, imagining, assuming and in a virtual world of its own, with nothing to do with the real world or the limbs and sensors of the body! So, there is a second aspect of control of the mind per se! So as to differentiate between the two, elders before us in their prudence have coined these two words as ‘sama’ for control of the mind and ‘dama’ for control of the bodily sensors and limbs. It is interesting to note that our AachaaryaaL has used these two words in the exact opposite manner, in the ‘Shat Padee’ Stotra. Where it is control of the mind, he has said, ‘दमय मन:’ and for control of the bodily sensors and limbs, he has said, ‘समय विषय मृग तृष्णां’!

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 46 (Vol # 6) Dated 29 Aug 2012

DEIVATHIN KURAL # 46 (Vol # 6) Dated 29 Aug 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 of page No 314 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)

134. In Bhagawat Gita too, Bhagawan Sri Krishna has given emphasis to two qualifications of the aspirant namely, “Abhyaasam and Vairaagyam” that is, ‘practice and dispassion’! To rein in the mind that is ever running in every other direction means, constant and incessant practice – that is Abhyaasam – the only answer. With that the other requirement is Vairaagyam, says Bhagawan. Having started his Upadesa in Chapter 2 of Bhagawat Gita, while defining ‘Stitapragna’ of the one whose power of concentration has been strengthened, as the first mark or sign he says, “प्रजहाति यता कामान सर्वान पार्थ, मनोगतान | आत्मन्येवात्मना तुष्ट: स्तितप्रज्ञस्तदोच्यते ||”, meaning thereby that, ‘When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom.’ That quality is the same as Vairaagyam! Later at the end of Bhagawat Gita in Chapter 18 he reiterates, “…नित्यं वैराग्यं समुपाश्रित:” meaning thereby that, ‘dispassion is to be resorted to everyday’!
135. In Viveka ChudamaNi our AachaaryaaL has said that, ‘the disgust in the things seen and heard is Vairaagyam’. I then told you that, Sri Krishna has defined it slightly differently setting aside the ‘seen’, ‘disgust in the heard and yet to be heard’ is Vairaagyam. Here our AachaaryaaL, while explaining the phrase “…नित्यं वैराग्यं समुपाश्रित:”, from the same Gita, has said, “lack of desire in the seen and unseen is Vairaagyam – “दृष्टाद्धृष्टेषु विषयेषु वैद्रुष्ण्यं”! What is that desire for the unseen? That is the desire for unseen advantages that one may get somewhere in the heavens. Seen or known advantages are ‘दृष्टं’ and the unseen are ‘अदृष्टं’ – what is thought to be lucky in Tamil as ‘அதிர்ஷ்டம்’. If you think of Vedic Karma Anushtaanaas as an end in itself, you will get certain benefits in the heavens. As these are unseen advantages they are ‘अदृष्टं’.

136. Thus we see Vairaagyam in three different types – one: giving up all desires in the seen and heard things; two: giving up all desires in the heard and yet to be heard; third: giving up all desires in the seen and unseen. Put together, to give up all possible variations of desires and expectations that could find a place in our minds, as Sri Krishna said, ‘कामान सर्वान पार्थ, मनोगतान’ is Vairaagyam. It is the most important part of Saadhana. Bartruhari was a great scholar and poet of superior knowledge and personal comprehension. He has written a Sadakam of a hundred poems on the fourth Aashrama about a sanyaasi with much feelings and understanding. He could have named it as ‘Sannyaasa Sadakam’ but, instead named it as ‘Vairaagya Sadakam’! So, we can make out that Vairaagyam is the main distinguishing quality of a Sanyaasi. Come to think of it, only when you give up desire other things can be forsaken, isn’t it? So, there is nothing surprising in the fact that, renunciation (that is, Sannyaasa) and dispassion (that is, Vairaagyam) are considered as almost synonymous!
137. The great man of religious authority in Tamil is ThiruvaLLuvar. In the Adhikaaram on Renunciation, having discussed the other aspects of Sannyaasa, he ends with “பற்றுக பற்றற்றான் பற்றினை அப்பற்றைப் பற்றுக பற்று விடற்கு”, meaning that, ‘we should get attached to such a one who is bereft of all attachments, to be able to give up all attachments ourselves’. That one ‘who is bereft of all attachments’ can be taken to mean such a Saint or God Himself! This ‘பற்று’ or attachment comes from connection, relation and desire with it as it is said in Gita (II. 62.), “संगात् संजायते काम:”. Thus desire and attachments are mutually cause and effect. So the phrase “பற்று விடற்கு”, that ThiruvaLLuvar has spoken about is for getting Vairaagyam only, and he finishes his ten KuraLs of the Adhikaaram of Sannyaasa with that phrase ‘பற்று விடற்கு’, only. Then the second next Adhikaaram, after the one on Renunciation, has been devoted for ‘அவா அறுத்தல்‘, which is the same as Vairaagyam or curbing greed!
138. To forsake all wealth and properties, position and power, ownership and rights; and launch out virtually in the altogether is Vairaagyam! That is the greatest asset. There is nothing to match that in the whole world of ‘Iham’ and not even in ‘Param’, or anywhere else, ThiruvaLLuvar says beautifully! Same idea has been brought out by Sadasiva BrhmendraaL also. He symbolically equates a Sanyaasi to an emperor and says, “स्वीक्रुत वैराग्य सर्वस्वन”, meaning the ‘one who has accepted the greatest wealth of renunciation’! Bartruhari, ThiruvaLLuvat and Sadasiva BrhmendraaL are all such brilliant stars and past masters of Vairaagyam, that they are well qualified to talk about this subject and what they say touches the core of our hearts, at least when we hear or read their words! Though we may not be able to immediately walk away from our attachments, we learn from their writings as to how great such freedom and independence could be! I cannot over emphasise as to how our AachaaryaaL too was of the same mould! At the age of eight leaving his house, his village and his loving Mother, did he not demonstrate as to how a man of Vairaagyam will behave? He has also written a poem known as ‘Yati Panchakam’ or Koupeena Panchakam’ in which he asks at the end of each Sloka, “कोउपीनवन्त: खलु भाग्यवन्त:” – meaning, ‘How lucky he is, the one wearing only the loin-cloth!’ In Baja Govindam also he has thrown us the question, “कस्य सुखं न करोति विराग:” thereby meaning, ‘Who is the one that does not get the greatest pleasure by renunciation?”
139. Talking about Vairaagyam we cannot help remembering another great renouncer, Pattinaththaar! Born as an ‘amsam’ of Kubera, the Lord of Wealth, carrying out trade and commerce overseas with East Asian countries, endowed with tremendous business acumen as well as enormous good fortune; he turned a corner when he finds that his adopted son (with an amsam of Lord Siva), returns from overseas with a ship full of rice and wheat husk! He finds a note which says, “காதற்ற ஊசியும் வாராது காண் உம் கடை வழிக்கே”, meaning that, ‘In your last journey please note that even a needle (that too, even one without an eye-let), will not come with you!’ Later, it is noted that all the bags of husk were actually filled with gold dust and gems! But the message has reached home! Leaving all that wealth as ‘good for nothing’ he launches himself as a Sanyaasi – a mere ‘कोउपीनवन्त:’! Then while walking away with a begging bowl he says, “வீடு நமக்கு திருவாலங்காடு விமலர் தந்த ஓடு நமக்குண்டு”! Then refusing to accept even that begging bowl as his property, he broke it to pieces! You only have to read his poems, at least for the moment, you will feel motivated to get up and walk off from all the responsibilities and pulls and pressures of life, even if only as a ‘Prasava Vairaagyam or Smasaana Vairaagyam’! In one poem he says, “The place of our birth is not for ever ours, relatives are not forever, even the name given to us as identity is not permanent! Some time you are that boy, brother, leader, friend, enemy, husband, Colonel, that old man, that dead body! What are we?” In Tamil it is – ‘ஊரும் சதமல்ல, உற்றார் சதமல்ல, உற்றுப்பெற்ற பேரும் சதமல்ல ...’.(Are you wondering as to what is ‘Prasava / Smasaana Vairaagyam’? If you have seen the agony a mother goes through while delivering a baby child; or attend the obsequies of a departed soul, being taken to the cremation grounds, the relatives crying with various intensities and then finally the dead body being covered with logs, lighted and finally reduced to ashes; however hard hearted you may be, at least temporarily you are bound to feel vexed and fed up and at least for a fleeting second think of renunciation! When reading the poems by Pattinaththaar we are also likely to feel that way! That is it!)
140. I told you about Bartruhari. There is a story that he was a disciple of this Pattinaththaar. Bartruhari in Tamil becomes பத்திரகிரி, and the same name with respect is called பத்திரகிரியார். He was a king in Ujjaini, became a Sanyaasi and was in the western entrance to the temple in Thiruvidai Maruthur, with just one begging bowl. He used to beg and share the alms with his Guru Pattinaththaar who used to be in the eastern entrance of that same temple. One who had been a rich trader the Guru and the other, who had been a king the disciple, both were renouncing ‘Aandi Pandaaram’ with such Vairaagyam! But it seems that the Guru thought that his disciple lacked in dispassion, because he had a begging bowl!
141. As the story goes one beggar went and begged in front of Pattinaththaar. There is a version that the Mahalinga Swami the presiding deity of that temple, was in that disguise as a beggar! Pattinaththaar reportedly told him, “I am myself a pauper, what is the use of begging with me? Go to the western entrance. There is a family man there and he may be able to help you!” So the beggar went there to Pathiragiriyaar and told him about his conversation with his Guru at the eastern entrance. He was shocked that his Guru had called him a family man! For a moment he thought as to why should he do so? In a flash, he understood that he is called a family man, because of his owning a begging bowl. So it seems that he broke it to pieces!

142. There are more interesting angles to that story. I have not shared them all with you as there will not be time enough to talk about Saadhana and Vairaagyam. But since the story about such saintly persons would enable us to understand better, I told you a little bit. The same person, who sang ஓடு நமக்குண்டு, later goes to the extent of saying that even a man with a begging bowl as his possession is only a family man! There is a similar incident in the life of Sadasiva BrhmendraaL. He was the type who had his folded hand as a pillow, bare ground as the bed, Virakti (aka dispassion) as the wife and the open sky the covering; as he has sung; happily sleeping in the bliss of Samaadhi! One day in a field he was lying like this. It was mid-day. Some women who were working in the fields passed by and commented. “Look at this supposed to be Sanyaasi! See, how he is holding his head high!” Brhmendraal intensely felt the insult and removed his hand being used as a pillow. He thought, “See, really what type of a Sanyaasi can I be? Unless I keep my head high, I am not able to relax! Through that woman AmbaaL Herself has instructed me!” Sometime later the women were passing by once again. This time she commented, “Look at this! A Saamiyaar should know better isn’t it! Why should he be responding to the comments by all and sundry?” From that moment Sadasiva BrhmaendraaL really became totally released from all ties, it seems! Even the common folks were aware of the level of true renunciation that a sanyaasi should be in. Only now we have people in the garb of Sanyaasi, who cannot do without coffee and or Tea or Ovaltine! They will claim, “We are AtivarNa Aashramees. We know as to what we can do and what we should not do!”
143. Anyhow we cannot over emphasise the importance of Vairaagyam, as the critical essential for Aatma Gnaana. Once you have that, there is no turning back! Your renunciation is then irrevocable and complete.

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 45 (Vol # 6) Dated 27 Aug 2012

DEIVATHIN KURAL # 45 (Vol # 6) Dated 27 Aug 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 of page No 307 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)

124. I hope you noted the point I made in the last paragraph about what our AachaaryaaL said. When the Vairaagyam is intense enough, even the feast of Vana Bhojanam or whatever, will itself be detested like the crow’s excreta only! The bodily hunger is like being afflicted by a disease. So the food should be taken as we would take medicine for a disease, to appease the hunger and not for indulging. So, why bother about such elaborate preparations, just to satisfy the hunger you will feel. Such a ‘jugupsa’ should become our attitude, not only towards the pleasures of this world, but also towards what one may be due in any type of heaven – ‘देहादि ब्रह्म पर्यन्ते’. The only thing required is understanding, comprehending and absorption of the truest principle of Brhma – ‘ब्रह्म तत्वं’ sans qualities, forms and attributes. The God in the form of Brhma in Brhma Loka and whatever pleasures that may be available for our experience there; will all have to be forsaken altogether!
125. While talking about ‘Vairaagyam’ as part of ‘साधना चतुष्टयं’ (in the भाष्यं for ब्रह्म सूत्रं I. 1-1.) and in विवेक चूडामणि, Sloka 19, our AachaaryaaL, to make the point crystal clear gives it a longish qualifying adjective by saying, ‘इहामुत्रफलभोग विराग’. Iham + amutra = Ihamutra. Iham is this world where we live. The word ‘amutra’ means the other worlds of, may be Pithru / Indra / Brhma Loka or Kailasam / Vaikundam – inclusive of all of them is Param! All the possible pleasures ‘from here to eternity’ are to be abjured! As long as your aim is to enjoy the pleasures of whatever ‘the other worlds’; you will still retain the sense of separateness and your ego; and so there will be a time limit to your enjoyment, with a distinct chance for going astray anywhere along the line. Once you have finished your entitlements, back you go to ‘Squire One’ and start all over again! ThiruvaLLuvar is talking on similar lines when he says, “பொருளில்லார்க்கு இவ்வுலகம் இல்லை, அருளில்லார்க்கு அவ்வுலகம் இல்லை”. That means ‘this world is not for those who lack the resources and that world is not for those who lack the Grace’! Iham is இவ்வுலகம் and ‘amutra’ is அவ்வுலகம். Even those pleasures in those worlds are not ‘आत्मानन्दं’.
126. Even the happiness of Brhmaloka will have a time limit as it will vanish in the Pralaya (dissolution of the worlds) at the end of a Kalpa. (Though a Kalpa is a very long period, it is still not eternal!) All that happiness is still only infinitesimally short and small in comparison to Aatma Saakshaatkaara! So you have to give up all expectations including what you may be looking forward to enjoy in such heavens and that is Vairaagyam in the true sense. That is what is said to be ‘इहामुत्रफलभोग विराग’. The फल referred here is the expectations of returns or benefits one is looking forward to in those worlds. Those who have gone beyond the pull of any of those temptations and expectations are really the masters of Vairaagya, known as, ‘veetaraagi_s’ as mentioned in the song ‘Vaataapi GaNapatim’ – वीतरागिणं विनत योगिनं. In Mundakopanishad, Rishis are said to be those who have found complete satisfaction in Aatma Gnaana. Such people who have found their own reality as the Aatman are the Veetaraagi_s, who are also Prashanta_s.
127. There is a synonym of Vairaagyam, as ‘nirvedam’. The dispassion you feel towards all worldly affairs in ‘nirvedam’. In Alankara Saastra it is said that the cause for ‘Shaanta Rasam’, the peacefulness devoid of agitations, is ‘nirvedam’. This is also mentioned in Mundakopanishad. Our AachaaryaaL has translated this word ’nirvedam’ as ‘Vairaagyam’ only. In Karma Marga, the Yagnaas considered to be worthy of admiration are the ones known as, ‘ishta poortam_s’ and social service. But they are also only the preliminaries which, having fetched the Saadhak to Gnaana Yoga, have to be given the ‘go by’! People who think of these Yagnaas as ‘the be-all and end-all’ by themselves, instead of being only part of the preliminaries; are not just normal idiots but, specially selected and filtered fools, called the ‘pramooda_s’, ‘प्रमूढाः’, says the Upanishad. Then it says, “If the Brahmin is intelligent enough, he will understand after due investigation and analysis that however much a highly sophisticated the Yagnya may be, all the returns out of such actions, including attainment of Heavens are only Anityam. He has to come to understand that, the ‘action less’ Brhmam can never be attained through activities and so get ‘nirvedam’ aka Vairaagyam; seek and approach a Guru, ever established in Brhmam, get Upadesa and get the Brhma Gnaana oneself also”.
128. Karma Yoga is the first stage and to get Upadesa from the Guru as a Sanyaasi for Aatma Gnaana is the third stage. In between what comes as the second stage is the Saadhana Chatushtyam, in which, the second step is this Vairaagyam, as we had seen earlier. But here, having mentioned the first stage of Karma Yoga, in the next stage only Vairaagyam is talked about, from which there is a direct jump to the third stage of Brhma Gnaana Upadesa! From this itself you can make out that this one single factor of Vairaagyam is good enough that, all manifold steps of Saadhana Chatushtyam seem to be getting dissolved in it! While doing Bhashyam for this Upanishad, our AachaaryaaL, in discussing what is worldly Apara Vidya and what is Para Vidya itself says; ‘if you go to a Guru with the clear and firm grasp of Vairaagyam’ and get Upadesa from him, then only you can hope to see the light at the end of the tunnel – the light of Aatma Gnaana – गुर्वाभिगमनादि लक्षणं वैराग्यं – singling out only Vairaagyam as the essential qualification.
129. Vairaagyam is disgust with the things seen and heard by eyes, ears (including also with taste, smell and touch by the other such senses) as we had seen already –“दर्शन_श्रवण आदिभि: जुगुप्सा”. Sri Krishna Paramaatma makes a differentiation between what has been heard and what is required to be heard! Already what we have heard in lectures, discussions, in passing and read in papers and magazines – that is all part of what is already heard. Based on what is already recorded in your memory, either you are anxious for more or already fed up and still hopeful to hear something more interesting or inviting or attractive. Similar is the case with other sense organs in relation to which we have had some experiences and some expectations; it may be cinema, drama, TV Serial, magazines, virtual experiences or encounters or may be music, dance, get-togethers, eats, smells, promotions, postings, awards recognition or revenge or accounts to be settled and inter personal encounters and so on! We have to develop the dispassion about all the past experiences and all the future expectations.
130. In his Bhashyam, our AachaaryaaL says that, Nirvedam is the same as Vairaagyam. The mind of ours which is dirtied by the sensual mire can get the Vairaagyam only when it comes out of the mire and close all the doors, about the entire past experiences and future expectations, with a firm resolve. Without Vairaagyam our power of discernment between Aatman and Anaatma will be confused. To be without Raagam that is desire, is Vairaagyam and such a person is Vairaagi or what is known in the North as Bairaagi. That is, this one quality of dispassion has become so important that the Vairaagi as a determined man of dispassion is automatically equated with the renouncing Sannyaasi that the two words have become synonymous! The one who has given up Raaga and Dvesha is Bairaagi whereas the one who has not given up his desires is Raagi. Such a person is said to be कामयमान: for example Bruhad AaraNyaka Upanishad IV.4.6. As such a person is driven by passion to destruction, he is called कामहतन and the antonym for that is अकामयमान: or अकामहतन.
131. Thus these two words Raagam and Kaamam are both considered as synonyms with desire, though there is a slight variation in their meanings. In Bhagawat Gita, (Chapter VII – Sloka 11), Sri Krishna has used a phrase, काम-राग विवर्जितं, where we cannot make out the subtle difference in meaning between them. In such areas, we can always rely on our AachaaryaaL to help us out with his Bhashyam, isn’t it? He clarifies that Kaamam is the thirst for those experiences yet to be had and Raagam is for an encore! We do not have to bother about such minute differences and think of both these two words as synonyms of desire.
132. The man lacking control on his desires is known as कामयमान: and the one with Vairaagyam is the opposite अकामयमान: says the Upanishad. The first one कामयमान:, thinking Karma to be the means for all returns, does all his duties, meets all his schedules doing all the Karma Anushtaanaas, goes to ‘Para Loka’ after death, enjoys as he has earned and after his account is settled and balanced out, takes birth again for a repetition of the cycle – पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनं इह संसारे बहुदुस्तारे कृपया पारे पाहि मुरारे! The other chap is अकामयमान: a man full of Vairaagyam; he is Akaaman when he is refusing the pull of desires and Nishkaaman when all desires run away from him and then he becomes ‘Aaptakaaman’, that is, when he thinks of a thing and it is his! I am not saying all this. It is the Upanishad which makes these subtle observations! Then the question comes up as to what can this man ‘अकामयमान:’ wish for, when he has no more desires? What is there for him to attain or achieve? This Akaama, Nishkaama, Aaptakaaman desires for only the Aatman on reaching which he becomes Aatman, sans a separate identity. As long as he lives in the mortal body he is an embodiment of Para Brhmam and after the mortal coil falls, he merges and abides in the Aatman, says Bruhad AaraNyaka Upanishad. To be devoid of desires that is, being full of Vairaagyam is thus considered as the qualitative requirement for Brhma Anubhava.
133. A ‘Srotriyan’ with deep and abiding knowledge of the Vedas, who is also one who has vanquished all his desires, what is his level of happiness? This analysis is done both in Taitreeya Upanishad, Ananda Vallee, Chapter 8 and Brhad AaraNyaka Upanishad (IV.3.33.); slightly differently. But the message is the same. If you take a well-endowed mortal human being who is a sort of a leader in his clan or country, with money, wealth, relatives, friends, landed property and influence and power and take his happiness level as Unit 1; then that of the Pithru Loka – the World of Manes is 100 times more; then the happiness level of that of celestial minstrels of Gandarva Loka is a further 100 times more than that of Pithru Loka; then the happiness level of Prajapati Loka is another 100 times more of that of Gandarva Loka; then finally is the world of Brhma another 100 times more happier! But, the point to note is that in all these cases the level of happiness is the same as a fraction of what this ‘Srotriyan’ with deep and abiding knowledge of the Vedas, who is also one who has vanquished all his desires! So the most important point anyhow is vanquishing of one’s own Kaama and absolute Vairaagyam; is what is required as the main criteria, for the highest level of happiness!

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 44 (Vol # 6) Dated 25 Aug 2012

DEIVATHIN KURAL # 44 (Vol # 6) Dated 25 Aug 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 page No 299 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)

113. Let us give this ‘Anaatma Sri VigarhaNam’ a little closer look. As I said there are 18 Slokas in it, each containing four lines. The first three lines will all make a statement of some achievement or gain such as ‘royal recognition, national award, some high quality clothing or ornament, state of health or beauty and so on’; ending with the phrase ‘तत: किम्?’ That phrase means, ‘So what or then what?’ The fourth line in each Sloka will end with, “येन स्वात्मा नैव साक्षात्कृतो अभूत”, that is to mean if one’s Aatman is not directly apperceived or comprehended! The message is that, ‘all the accolades of this life and this world are irrelevant as long one does not know oneself!’ One is thus trained to look down on all the things we normally think of as great, in comparison to the only achievement worth aspiring for namely, Self-Realization! After Self-Realization, anyhow these things are all minor matters only! The interesting thing is that as long as you are giving importance to all these worldly gains and achievements, you are far away from Self-Realization aka Adwaita Aatma Anubhava!
114. If someone tells you that we are going to honour somebody, whom we do not know, as to who he is and we are going to give him a bag full of money as an expression of our regards; how silly it will look? If that man does not know himself, anyhow all that expression of respect is a waste, isn’t it? And then for a Gnaani who knows his self, do these things have any relevance? So, to set aside all that this world has to offer as non-essentials is, ‘अनात्म श्री विगर्हणं’. Everybody knows the meaning of ‘Sri’ – Lakshmi, MangaLa Vastu, wealth. Another meaning that none of us know is, ‘poison’! That is why, Siva who has the ‘aala haala visham’ in his throat is known as ‘श्री कण्ठ:’! What looks now as invitingly attractive is abjured, as ‘to be avoided poison’ is, ‘Anaatma Sri VigarhaNam’. ‘Aatma Anaatma Viveka’ is only another way of saying, ‘Nitya Anitya Vastu Viveka:’.
Vairaagyam / Dispassion.
115. Having assessed and evaluated as to what is ’नित्य and अनित्य’, all transient temporaries have to be discarded. More than accepting the eternal values, discarding the non-essentials is more important! In life itself, amongst the ‘to be done’ and ‘not to be done’ things; even if you do not do the first lot of ‘to be done-s’, it is not so grossly bad as not avoiding the second lot of taboos and forbidden things! Suppose you are just about to catch a cold, and you are told to eat some hot steaming rice mixed with mustard powder, salt and cow’s ghee. You are also told to avoid eating ice cream. You may ignore the first suggestion but, if you take the ice cream, you are certain to accentuate the onset of cold! You are not so quickly relieved of cold by eating the ‘steaming rice’ as so adversely affected by eating ice cream against the second part of the advice! It is good to bathe in the Cauvery River for the body and mind. But, you are warned to avoid the deep eddies. If you do not listen to the warning it can lead to a major problem threatening life itself! Somehow in this world of Maya, the negative aspects seem to have more power than the positive sides.
116. So in the process of improvement and ennoblement of the self, having analysed what is suitable and what is avoidable, you have to give more importance to abjuring the latter items than observing and abiding with the former ones! Though the requirements may be listed in some order as a series of steps, it does not mean that their importance increases successively! All of them have equal importance and are not to be ignored. I only said that avoidance of certain things take precedence over certain other things to be obediently followed. When a child is forming in the womb, isn’t there a wholesome growth of all the body parts coming into being progressively simultaneously and not one part at a time! Similarly all the steps in the process of our spiritual endeavour have equal validity and importance, to be simultaneously attended to. At various stages, any one of them may have to be given some extra special attention.
117. First action is to differentiate between the good and bad; the positives and the negatives. As you do the sorting the Anitya aka Anaatma is to be abjured and the items Nitya are to be absorbed, adopted and adhered to. As this becomes a habit, the sorting out takes place automatically. At that time we have to give greater attention to abjuring the non-essential taboos! That is what is known as the second step in Saadhana Chatushtyam known as Vairaagyam or Virakti (वैराग्यं / विरक्ति / Dispassion). Raagam or Rakti means desire and leaving desire is Vairaagyam or Virakti. (In the fine art of Music, the word Raagam has a different meaning of a set or fixed notes in the ascending and descending order, as suited to a particular mood.)
118. The greatest obstacles in the path towards Aatma Gnaana are sensual distractions only. All the sensual distractions are the causes for our running after pleasures. This desire is a powerful motivating force in the wrong direction as it proves to be the greatest obstacle in our spiritual endeavour. All the wishes, wants and what is thought to be the needs and essentials thus become our obsessions – from wanting to munch pop-corn or Sundal to wanting name, fame, recognition to being awarded Bharath Ratna, are included here! To leave and ignore all such pulls and desires is Vairaagyam! Thiru Moolar says, going to the limits of dispassion,
ஆசை அறுமின்கள், ஆசை அறுமின்கள் ! ஈசனோடாயினும் ஆசை அறுமின்கள் !
ஆசைப்படப்பட ஆய்வரும் துன்பம்
ஆசை விடவிட ஆனந்தமாமே ! That means get rid of all desires, even with God! As you give up desires, happiness increases proportionately! Desire and happiness are inversely related. Total erasure of desire results in complete pleasure! Nammaazhvaar has also sung, “அற்றது பற்றெனில் உற்றது வீடு”, meaning that, ‘as attachment is severed the goal is attained’!
119. Aasai is the desire known as ‘trushNa’ in Sanskrit; it is like the thirst that you feel for water when you are dehydrated. Similarly the thirst for sensual pleasures causes an incessant itch, in our minds. Buddha’s main finding and message is, “Only if you get rid of your desires can you attain the NirvaaNa”, as given in their scriptures. Whatever the modern religions of the world, they are all certain to give importance to erasing this desire. Our AachaaryaaL also has given importance to this destruction of desire with firmness. In Aparoksha Anubhuti while talking about Saadhana Krama, he has emphasised this under वैराग्यादि चतुष्टयम् , amongst four measures including Vairaagya. It is interesting to note as to how he has defined this Vairaagyam, saying “That is dispassion, when you wish to give up all transitory enjoyments gained through the five senses and also experiences gained through all the bodily sensors and tools ranging from a mortal body to the form of Brhma! Here he uses a word ‘jugupsa’ or ‘jihasa’, both meaning the disgust you feel towards all such titillations.
120. Once you have Gnaanam you will have only Love towards all and have no hatred. But within yourself, you will feel hatred towards your own hate, anger towards anger and disgust towards all such titillations which causes a fall into the mire of flimsy gratifications! To become an embodiment of unconditional love towards all, you have to develop the hate for all weaknesses in our own character. There will be just no disgust towards other people at all. The disgust is towards the inherent danger of attachment to others. The hate is for the ego traps that others can set knowingly or otherwise. Running away from home and hearth of the family is not due to any hate towards anyone. If you are fasting, Mother may bring some fragrant eat and say, “Why are you starving like this? Why don’t you eat this and relieve your stomach, from being tortured?” If the wife is near, one may break the fast out of pity for her! If you have a son, even at the risk of bribing some, you may have to try and get him a seat in the engineering college, you may feel. If you have a daughter of marriageable age, you will feel compelled to find a suitable match and cater for the expenses. Thus the hate is for the binding compulsions of life. The aversion is with the compulsions and traps and not with people or animals.
121. Even in the Sloka referred above, it is mentioned as, “भोग्य वस्तुनि जुगुप्सा” – the abhorrence is for things desired for – and not at others. That is, you do not avoid other’s company out of hatred for them but, for the binding fetters that are likely to develop. Using the yard stick of ‘नित्या अनित्य विवेकं’, having identified all sensual gratifications as fleetingly temporary to develop the animus or loathing for them is Vairaagyam – “जुगुप्सा...........ह्यनित्ये भोग वस्तुनि”. Instead of अनित्ये it is ह्यनित्ये. हि + नित्ये in the ‘sandhi’ becomes ह्यनित्ये. That ‘hi’ is for emphasis, meaning the aversion is only for sensual pleasures and binding factors. We have to develop this animus towards all such temptations. Here, we should not have the attitude of ‘let it be’ but, actively resist it. The attitude of ‘letting it be’, is not the quality of ‘satva’ of tolerance here, but stupidity!
122. ThiruvaLLuvar has said, “அஞ்சுவது அஞ்சாமை பேதைமை”, meaning, ‘not to fear what should be feared is idiocy’!
He did tell us all to be strong and courageous only in his ThirukkuraL. But in our effort to become brave, we should not do stupid things, isn’t it? We should not behave like ‘Don Quixote’ surely! If you say that I am not afraid and enter the Lion’s den, you are most likely to be killed or badly mangled. So, in this world, we should be cautious enough to avoid certain things which are to be avoided, bypassed, shunned and carefully obviated! Not to do so is rank பேதைமை. Our AachaaryaaL, who strongly upheld universal Love, did advise us all to develop the sensitivity to abhor those things which would entrap us irretrievably!
123. He, our AachaaryaaL makes use of an example to prick the ego bubble of ours quite effectively. Though disgusting enough, he has used the same example in बाल भोध संग्रहं, अपरोक्षानुभूति and सर्व वेदान्त सिद्धान्त सार संग्रहं. In the first two books he has used the phrase ‘यथैव काकविष्टायां’ and in the third he has said ‘काकस्य विष्टावत असहस्य बुद्धि’. The message is that we should detest the sensual pleasures of life and other so called pleasures of life as much as we would the ‘crow’s shit’! We are assembled in a woody enclosure for a get together for what is known as ‘Vana Bhojanam’, that is a ‘forest jaunt’! A variety of eats have been prepared, brought and being served on plantain leaves or paper plates. Everybody is in a mood to celebrate, cutting jokes and greeting each other. There is Vadai, Pongal, Chitraannam, Paappads, pickles, salad, fruits and so many other things! There is a crow sitting on a branch of a tree directly overhead and he decides to directly drop his excreta on your leaf which scatters on to the nearby peoples’ plates also. Think of the abhorrence on people’s faces and minds! You are most likely to get up disgusted saying, “What is this Vana Bhojanam? Whose stupid idea is this?” Even if others pacify you and you are given a new plate, while eating you are likely to be overcome by an overwhelming sense of nausea! Our AachaaryaaL says that all the so called sensual pleasures of life should be rejected like the ‘Crow’s Shit’, if you wish to progress in the Path of Gnaana and that is वैराग्यं!

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 43 (Vol # 6) Dated 23 Aug 2012

DEIVATHIN KURAL # 43 (Vol # 6) Dated 23 Aug 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 page No 294 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)

103. Known as Veda Siras as well as Vedaantam (as the Head and as the End of Vedas), the Upanishads have many such authoritative declarations. Their coming into being itself is so as to save and fetch the Jivas who are stuck in world of delusion, to the eternal stuff of Paramaatma, isn’t it? Starting from a small boy Nachiketas right up to Indra, the King of all Devas, everyone has to strive hard to escape from the delusion of Maya. Katopanishad (V. 13.) tells the story of how Nachiketas as a young boy refuses all the wealth and name and fame that Yama had to offer, as fleetingly temporary and asks for Tattva Upadesa as the only Nitya worthy to be aspired for. Yama describes Aatman as the only ‘नित्यो अनित्यानां’, amongst all transient things the only permanent thing of value and says that eternal peace is assured for those who recognise this truth and not for others. None of the things such as power, position, money, wealth, name and fame can fetch you that ‘नित्य तत्वं’.
104. In Chandokya Upanishad the King of Devas, Indra and the King of Asuras, Virochana discuss among them as to what is this Aatman. Virochana concludes that the physical body is the Aatman – Asura Vedaantam! While on the other hand Indra analyses जाग्रत, सुषुप्ति, and सपना (that is, wakefulness, deep sleep and dream stages, discarding them all as untruth and recognises Aatman as the only eternal reality of inner awareness! This discarding of all transient ephemerals as unwanted by Indra is also ‘नित्यानित्य विवेचनं’ only.
105. In Taitreeya Upanishad, Brugu investigates the five spheres of Annamaya / PraaNamaya / Manomaya / Vignaanamaya and finally Aanandamaya Kosa. That is, अन्नमय, प्राणमय, मनोमय, विज्ञानमय and आनन्दमय कोश. Each one is initially recognised as the Brhmam and then after due investigation and analysis is discarded. Then finally even the Aanandamaya Kosa is found to be not absolute but, dependent on the Brhmam which is finally identified as the Aatman, the नित्य वस्तु of eternal relevance!
106. The Upanishads use the process of ‘नेति, नेति’ – that is ‘discarding after due analysis as not this/ not this either’. Brhmam is not like this, not like this, it is not caught, it does not catch anything, does not suffer, morph, deteriorate, erode, respond, react, change, transform or is destroyed – says ‘Bruhad AaraNyaka Upanishad (IV. 2- 4; and IV. 4 -22). Here whatever is not that, those are all the worldly matters which are not really Brhmam but only appear to be. As you keep on eliminating thus the graspable, changeable, destructible, comprehensible and transient; you will be left with the only नित्य वस्तु of eternal relevance, though it cannot be put into words as to what it is! The ‘Neti / Neti’ process adopted by the Vedas as you can see is a tedious process like searching for a needle in a hay stack! But, the problem is that Brhmam the Aatman can never be described as what it is and only as what it is not! There are many such Mantras in Bruhad AaraNyaka Upanishad which clearly separates what is eternal from what is not!
107. In Bhagawat Gita, Sri Krishna Bhagawan has clarified this in the very beginning, in the Second Chapter, that Aatman is the only नित्य वस्तु. The body is only अनित्यं. As Sri Krishna says in B.G. II – Sloka 14, they are all आगमापायिन: अनित्या: – meaning that, all the inputs into the body system and outputs from the body and its experiences are all only transitory and so not forever! At various places in the Bhagawat Gita, Sri Krishna goes on expanding on this subject. This Aatman is eternal, immeasurable and indestructible – “नित्यस्योक्ता: सरीरिण: अनासिनो अप्रमेयस्य” B.G. II – Sloka 18. Then he says in B.G. IX – Sloka 33, having reached the world of perishables, you worship me if you wish to be saved “अनित्यं असुकं लोकं इमं प्राप्य बजस्वमां”! What is the meaning of saying, ‘you better pray to me’? He is not another person but, the very personification of the omnipresent Aatman – the ‘आत्म स्वरूपम्’. He further clarifies in B.G. X – Sloka 20, – अहमात्मा गुडाकेश सर्वभूताशय स्थित: – meaning that he is ‘the Aatman immanent in everybody’s heart and in all the length and breadth of the universe’! So, to pray to him and to worship him means, doing the act of आत्म अनुसंधानम् only. Each and every item in this world of Maya is temporary and so, ‘you better catch hold of the Aatman, which is the only permanent entity’, He says.
108. The Thirteenth Chapter of Bhagawat Gita is known as ‘Kshetra Kshetragna Vibhaga Yoga: – क्षेत्र्क्षेत्रज्ञविभागयोग: - in which the Kshetram is the human body and the knower of the Kshetram is the Kshetragnya – the Aatman. He is the sentient being in the gross body. So, this Chapter 13 is meant to clearly differentiate between the two, the stage and the actor, the residence and the resident in-dweller. The Kshetram is made up of, the five Bhoothas such as Space, Air, Water, Fire and Earth; the five Senses; the things desired by the senses such as Sound, Sight, Taste, Smell and Touch; and then desire, hate, comfort and sadness; thus including all the अनित्य वस्तु. Now the knower of all this is the Kshetragna, the Aatman who is the only नित्या वस्तु. That is the all-pervasive, omnipresent and omniscient, moving, stationary being near and farthest – तदन्तरस्य सर्वस्यास्य भाह्यत:! While going on describing like this, he suddenly says, “The one who knows thus the difference between the Prakruti and Purusha, comes to Moksha without any further births!” When we are perplexed with his use of two new terms as प्रकृति and पुरुष, it is clarified that it is the Kshetra the Prakruti and the Kshetrgna is the Purusha, in Sloka Nos. 13 to 15 and then Sloka No 18, in the B.G. Chapter 13.
109. Thus we understand that ‘Nitya Anitya Viveka Vichaara:’ is given in a different symbolism as Purusha and Prakruti. What is called the Purusha in Sankhya is Aatman / Brhmam in Adwaita Saastram. In that the Prakruti is the principle of Maya. Though not exactly the same, they are almost synonymous. The whole ever changing Universe appears by the effect of Maya and Aatman is the only Truth forever. To correctly identify the two apart that Maya is Anityam and Untruth and Aatman is the Nityam and the only Truth, is the same as differentiating between Prakruti and Purusha as well as Nitya-Anitya Viveka Vichaaram!
110. Once you have become a Gnaani, then you will know that all the Anaatma is unreal and non-existent except in our imagination. That happens later, when you are so deeply soaked in Adwaita Aananda that you will look like a man in supercilious pride and head weight, especially to people who do not understand! Our AachaaryaaL has written ‘Prouda Anubhuti’, about such a Gnaani extolling his own status, as though he is much proud of his state of Anubhuti! (PeriyavaaL laughs saying this, noticing the word ‘proud’ which happens to have the same meaning in English as well as in Sanskrit! Ref to Sloka 13 in Prouda Anubhuti.) There, he says, “All this talk about Aatman and Unaatman is all nonsense! Is there something as Unaatman? If there is something as Unaatman or non-being, how can you discard it as non-existent? If it is not there, then why talk about it?” OK, this is the talk of a man who has known and seen!
111. For the one who is yet to understand and comprehend, the problem is quite different! He is likely to ask, “What is all this talk about Aatman? Who has seen him? What we have is this world full of matter, materials, static objects like the plains and mountains, moving things like the rivers and oceans; all sorts of flora and fauna; many varieties of life forms and all types of people of all nationalities – Period! You call it what you want, I couldn’t care less!” But somewhere along the line, there comes a time in all our lives, when we cannot help being seized of questions such as, “What is Life? What is death? What is real and what is unreal? What is eternal and absolute? Then finally, who am I?” Then when we make a move from darkness unto light; from the unreal to the real; from death unto everlasting life; instead of plodding deeper in to the mire of delusion; one does get the urge to wake up from ignorance. This also cannot be avoided! As one day every wave has to reach the shore, every individual has to contend with his own awakening sometime or the other.
112. While coming to the end of his song of devotion and discrimination known as ‘Baja Govindam’, before saying that ‘the staunch believer in the advice of the Guru, totally dependent on his lotus feet is forever released from the mire of worldly involvement, our AachaaryaaL in the penultimate Sloka has emphasised that we have to do things such as, ‘प्राणायामं प्रत्याहारं नित्यानित्य विवेक विचारं’!
You love the child and motivate him to proceed on the right lines out of kindness and concern, don’t we? Similarly, in his innate compassion our AachaaryaaL with a bit of doubt that we may get lost in the quest, has given a comprehensive list of all the things that can befool us into complacency without our realising that they are unreal, in a PrakaraNam known as “अनात्मा श्री विगर्हणं – Anaatma Sri VigarhaNam”, ‘Censuring all that one can be proud of short of Self Realization!’ In that PrakaraNam of 18 Slokas, the first three lines will finish in ‘तत: किं?’, meaning ‘So what?’

(We will peruse that poem in more detail in the next e-mail of Deivathin Kural. To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 42 (Vol # 6) Dated 21 Aug 2012

DEIVATHIN KURAL # 42 (Vol # 6) Dated 21 Aug 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 286 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)

92. As we go on researching and analysing like this, it is clearly confirmed that as Sri Krishna Bhagawan had separated the aspirants in the spiritual path as Sankhyas and Yogis, our AachaaryaaL also differentiated similarly between those entitled to go by the Karma Marga and those for Gnaana Marga; while simultaneously they both were of the view that all should have a basic knowledge about Gnaana and its approaches. Sri Krishna thought of Arjuna as a traveller of the path of Karma only, “कर्मण्येवाधिकारस्ते मा फलेषु कदाचन” as he told him meaning that, ‘he is entitled to do actions of Karma but never to its fruits’ as often quoted! When Arjuna was ready to give up everything and become a Sanyaasi, Sri Krishna compulsorily pulled him back and compelled him to fight. But, in the Gita given as an Upadesa, instead of only Karma Yoga, there is in depth discussion of Gnaana Yoga, isn’t it? Even the very start is in the very abstract Saankhya Yoga only! All this is justification for my उपन्यासं (lecture) on अद्वैत साधना! (PeriyavaaL says with a smile.)
93. Experts in the field of Music, take each स्वर or note and discuss as to how in each Raaga, a particular note should occur with which notes in the approach and which combination of Swaras should form the take-off न्यासं and landing विन्यासं. At the primary level the same Sapta-swaras of ‘sa-ri-ga-ma-pa-da-ni’ are taught.
Without much of nuances of kaarvai and gamakam, it is enough if you correctly catch the Swara-sthaayi – the exact position of the note, while remaining true to the pitch! Then as you go on learning, look at the enormity of the intricacies entered into, seemingly effortlessly! Like that न्यासं and विन्यासं initially, life ends in सन्यासं undertaken at the end of one’s life. Whatever subtle points of practice and intricate aspects of principles that can be analysed and experienced in Sannyaasa; that self-same thing in simple terms forms the essential basis of learning at the early stages also!
Nitya – Anitya Vastu Viveka: (नित्या अनित्य वस्तु विवेक:)
94. Like the first note of ‘sa’ in Music, the first in Saadhana Chatushtyam is ‘Nitya – Anitya Vastu Viveka:’ meaning, the correct discernment between what is eternal and what is transiently temporary! To do one’s duties sincerely with Shraddha and dedicate all that as our offerings to the God Almighty with devotion, by that very action to attain to clarity of thoughts and cleansing of the mind, while also learning to stand steady single-mindedly; is the first stage. That is not the first stage in Gnaana Yoga. This is the first stage of an individual undergoing a metamorphosis in the inner understanding of आध्यात्मिक् spirituality, as part of Karma Yoga only. The next stage is the first one in Gnaana Yoga. The very first thing said in that is नित्या अनित्य वस्तु विवेक: – the ability to discern what is eternal and what is temporary! Now we can all, mistakenly thinking that we have attained the necessary maturity, may delude ourselves in assuming that we can try to understand the ways of Gnaana Yoga! Don’t we do many things out of delusion? Let this be one of the good ones in such series of misconceptions of ours!
95. If one has to enter this path, what is the basic requirement? It is the certainty of knowledge that Aatman is the only unchanging eternal reality and everything else is transitory! Without this knowledge, one has to carry on muddling in the impermanent world of this life, as we have been. So, what is required is the clarity that, all the seeming pleasures, materials, positions, power, name and fame; are all ephemeral and impermanent. To know and be the Aatman is the only way out of this maze of delusion! This basic belief and trust has to be firmed in. Often other things, situations and temptations can pull us and befool us. So, at all occasions when attracted by any of these temptations, we should remain cautious and ask our own self if it is prudent to enter this venture just because of its attractiveness! Even if it is pure and unadulterated, will the pleasure be ephemeral or permanent? Once we enter this, will we be trapped by it forever? Should we enter something that will not contribute towards peacefulness and freedom of the mind? Thus to differentiate and recognize as to what is temporary and what is permanent, is the distant pointer towards the path of Aatman! To do this analysis of question and answer is Viveka, (नित्या अनित्य वस्तु विवेक:) the first step in आत्म साधना.
96. We know very well as to what is temporary and what is permanent normally. In fact all the seen things are temporary only. All that is sensed by the bodily sensors are all based on relative values and so are not absolute and so are all temporary and transient! The real permanent thing though beyond the reach of the mind and speech, is indirectly indicated by the Saastraas and intuitively known by us also! From that we have to get the basic knowledge about the Aatman. By the thoughts about that eternal reality, we have to sort and discard all the temporary aspects that seem to give peace.
97. At the very early stages we do not have to set aside all the things that this world has to offer. Amongst the impermanent things there are many which fetch us to eternity. The Aatma Saastraas, elder’s and Guru’s words of Upadesa about that eternal stuff, the places of sanctity (पुण्य क्षेत्र), PuraaNas, divine slokas and many other such things do assist in guiding us. Yes, they are not by themselves the eternal Aatman! Aatma Saakshaatkaaram (that is the direct oneness with reality) happens only when all these things are struck off. Nothing else is the experiencing of Reality, but to be the Aatman without any action or thoughts! That is the only sole and true Anubhava. Even direct revelation of Swami or even if AmbaaL were to take us on her lap and cradle us; that can take us near but, still not the true Anubhava of Aatman. From that proximity, to things that take us far, far away such as comforts or what we think of as comforts are all in reality, hazards only. So, it is necessary that we select what is good for us from the beginning, by which we should arrange for our journey to what is eternal. As Yama Dharma Raja told Nachiketas, (in Katopanishad II. 10.), we should be able to make use of the temporary to reach the permanent!
98. The true Aatma Saadhak would have escaped from things that are far away from Aatman such as, sensory pleasures (which are really obstacles), the comfort of talking inane nonsensical matters, laziness of inactivity, and the comfort of ownership and self-praise. So, from the beginning we need the ability to differentiate and pick up the correct ‘नित्या अनित्य वस्तु विवेक’. Cinema, gossiping about actors and their personal lives, television serials, often eating snacks and fast/junk food, drinking coffee after every few minutes, reading fiction, arguing about politics in random conversations – there are many such things that are constantly pulling us in every which way! We have to be ever alert and strictly evaluate if these things will be of any use or not, in fetching us to the eternal reality. We have to be careful in assessing if they will be useful or in fact hazards. The mind will always find some justification even for unwanted non-essentials. That is why I am emphasizing the need for strictness and vigil in our evaluation! We better watch out as there are inherent traps, created by our own minds!
99. What I said just now is for ordinary human beings who are the majority. Those with a fair amount of maturity may have already gone beyond the pull of things such as Coffee, cinema and simply watching sports activities; may glibly nurture some minor seemingly acceptable pulls or comforts. They might have already overcome most of the other attractions and pitfalls and even some of the support systems normally useful to others (like going to a temple) may not be needed for them. You have to have the thirst for the only thing worth being aspired for! So, all other things including going to temples, visiting holy stations and even social service may have to be given up, (including the experience of lying in the lap of AmbaaL as I said earlier)! “I have to realize. I have to know my own self the Aatman!” That should be the only ambition aspired for and everything else should be abjured!
100. This ‘नित्या अनित्य वस्तु विवेक:’ is also mentioned in other words as ‘आत्मानात्मा विवेचनं’. Vivechanam is also Viveka only, the ability to assess as what is good and what is bad. Finally when it comes to the crux all these assessments and evaluations come to the fact of identification as to what is Aatman and what is not! All that is not Aatma have no reality but only seeming appearance. Actually there is a custom to start all such works and treatises with a prayer to God. In this work this first song as a ‘Mangalaa CharaNam’ the author conveys his obeisance to his Guru Govinda Bhagawat Paada. Then in the very second Sloka he comes out with the main thrust of the whole work. It is worth repeating here!
101. The Sloka:-
जन्तूनां नरजन्म दुर्लभमत:पुंस्त्वं ततो विप्रात तस्माद्वैदिकधर्ममार्गपरता द्वमस्मात्परम् |
आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्तिति-मुक्तिर्नो शतजन्मकोटिसुकृतै पुण्यैर्विना लभ्यते || The meaning:- “For all living creatures, a human birth is indeed rare; much more difficult it is to attain full manhood; rarer than this is the Saatvic attitude in life. Even after gaining all these rare chances, to have steadfastness on the path of spiritual activity as explained in Vedic literature is yet rarer; much more so to have a correct knowledge of the deep significance of the scriptures. Discrimination between the Real and Unreal, a personal experience of the real Glory and ultimately to get fully established in the living consciousness that the Self in me is the Self in all ---- these come only later on, and culminate in one’s liberation. This kind of perfect liberation cannot be had without earned merits of a hundred crores of lives lived intelligently!” Thus he has given much importance to intrinsic personal experience and liberation.
102. Later also in the Sloka No. 20 itself (in that book of 581 Slokas) he has underlined the trueness of the Aatman and the ephemerality of everything else! The Sloka is:-
ब्रह्म सत्यं जगन्मित्येत्येवंरूपो विनिस्चय: | सोऽयं नित्यानित्यवस्तुविवेक: समुदाहृत: || The meaning is, “A firm conviction of the intellect that Brhmam alone is Real and the phenomenal world is unreal is known as discrimination between the Real and unreal.” Though everything else seems and looks as the Real, they are all unreal! So it has been ‘announced’ – समुदाहृत: that is, so declared. The authority to make announcements like that is only of the Vedas! So it is understood that the statement ‘Brhmam is the only reality’ is from the Vedas, without being mentioned here.
(To be continued.)
Sambhomahadeva

DEIVATHIN KURAL # 41 (Vol # 6) Dated 19 Aug 2012

DEIVATHIN KURAL # 41 (Vol # 6) Dated 19 Aug 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 page No 280 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)

Basic Education about Adwaitam for All
83. Dividing the whole of human population as Karmaakkaaran and Gnaanakkaaran, he required that only the latter should be entitled to Adwaita Saadhana. Though Saadhana was meant only for the one in the Karma Marga, he levied that the knowledge about Adwaitam should be available for all, including the one in the path of Karma. Inheriting his name, I have a responsibility to make his doctrine of Adwaitam and the method of approach of Saadhana, known to all. That is why I started talking about it to you all. I am not just talking about it without any rhyme or reason! In fact it has become the in-thin g nowadays for any Tom, Dick and Harry to talk, give lectures, run seminars and publish books on the subject of ‘Adwaita’ that, without taking the basic steps in practice, everyone goes about as though they are all already Adwaitins, thus spreading wrong things against what is given in the Saastraas.

84. Normally I also do not wish to join the cacophony and add to the confusion and so, avoid talking about this subject! But, recently when we conducted our AachaaryaaL’s Jayanthi, we also held a Vidvat Sabha (experts committee meeting). At that time some people approached me and asked as to why not I broach the subject and as to why should they not be instructed about the subject of Adwaitam! So, I decided to talk about what is Adwaita Saadhana, its discipline, rules, regulation ns and restrictions as to who are eligible to take up the Saadhana, since I am supposed to be a Guru for that very purpose. Since in today’s gathering, those who requested me then, are present I decided not to postpone the subject any further. Thinking about Aatman and the principles about Adwaita should be in the general know how of all people, felt our AachaaryaaL too and that is the reason for his writing the Baala Bodha Sangrahaha, I told you. There is another book by him known as ‘Prasna Uttara Ratna Maalika, addressed to a normal family man, in the form of question and answers. Like a ‘Raaga Maalika’, it is a string of possible questions on the subject and its answers. One question in it is, “Who is the living dead – को हत:”? In answer, he says, “kriya brashta:”, meaning, ‘the one who has failed in doing his duties’. At a different level he says in Viveka ChudamaNi that, ‘only those who giving up all their Karma Anushtaana, have taken up Sannyaasa for doing Aatma Vichara; are the ones who have gained the right purpose of his coming into being as a human, rest are as good as having committed suicide! Having said so there, the same AachaaryaaL says slightly differently here that, Karma Anushtaana is the thing to be done and not doing that is as good as being dead while still living!

85. There is no contradiction here. When the question is asked, “Who is the man who has no worries?,” the answer is, “The one with an obedient wife.” Then again is the question as to who is the best friend for a man and the answer is, भार्या “Baryaa”, meaning his wife! What he is saying is appropriate at this level for the average common man who is a house-holder, for whom the work ‘प्र्स्नोत्तर रत्न मालिका’ is meant. In such a book also, our AachaaryaaL has not failed to mention transcendental matters about the self, but nicely. While describing a person in the path of Aatma Saadhana, he would have just touched the subject, as though to say, “My dear Sir! You are not required to be like this from now itself, but this is how a person who has entered the path of Aatma Gnaana would be behaving.” If I give you an example, my point will be clearer.

86. For example, at the very beginning he talks about the Guru – by way of questions and answers only. For the question as to ‘What is acceptable?’ the answer is, ‘The words of the Guru’. ‘What is to be abjured?’ is the next question, for which the answer is ‘That which is forbidden by the Saastraas is to be abjured’. ‘Who is Guru’ is the next question for which, the answer is, ‘सततम् सिष्य हिताय उद्यतः’, ‘He who is constantly keen on the disciple’s wellbeing and working for it’! In the third stanza of ‘प्र्स्नोत्तर रत्न मालिका’ itself, comes the question as to what is the earliest job to be done by a learned person – ‘त्वरितं किं कर्तव्यं विदुषां? We are not talking about the lay men here. The word ‘vidushaam’ is the sixth declension plural of the root word ‘vidwas’, meaning ‘the learned scholar and knowledgeable person’. The question is as to what is to be done by a learned person in haste – ‘त्वरितं’? The answer is very prompt, “To break the continuity of the cycle of ‘birth - death – birth’ – ‘संसार संततिच्चेद:’! That is, to get out of the never ending cycle of repeated births and deaths, at the earliest. Here we can make out that even for the common man our AachaaryaaL never fails to point out the Moksha Marga, at the very beginning. But, at the same time since the common man need not do so in a tearing hurry, AachaaryaaL differentiates by adding the adjective ‘विदुषां’.

87. Elsewhere (in Sloka 19), he asks, ‘कस्मात् उद्वेग: स्यात्’? It means, ‘What makes us shiver with fear?’ ‘Udvegam’ means shaking with fear. That is the real meaning of that word. Many people mistakenly interpret the word to mean an additional force. The answer to the question: ‘सांसार अरण्यत: सुधिय:’ – ‘the forest of worldly life’. Not for all, but only for सुधिय:, that is ‘the people with higher knowledge and awareness’. For the rest of the people of the proletariat, the worldly life is still attractive and full of expectations. But for the discerning people of wisdom, it is a forest full of dangers and perils; from which one should make efforts to get out of. The inner purpose of the answer is to make the common man stop for a moment to think at every situation of life as to how the intelligentsia is likely to respond!

88. Knowledgeable man of wisdom will break the continuity of life’s cycle of repeated birth and death and the man of high discernment will shake with fear at the dense forest of what is life; are statements which should be noted for the power of suggestion that could slowly but surely bring about a metamorphosis in his readers who are part of the common folk. The purpose was not only to cause us to think and relate our own responses to situations with that of the responses by the learned, knowledgeable men of wisdom, but also to keep on thinking till a reasonable via – media is identified! Actually he has given a gem of an advice to all of us in answer to another question, in Sloka 5! The question is, “किं संसारे सारम्?” That means, “What is the essence of life?” Answer to that is, “बहुशोपि विचिन्त्यमानं इदमेव”, meaning, ‘to keep mulling over it’! “What is that ‘it’?” “You just now asked a question isn’t it? To keep mulling over that question, till you find the answer is the very purpose of existence! Keep asking yourself as to why am I born? What is life? Who am I? For all questions the answer has to come from within! So, the essence of life is for you to ask yourself as to what is the essence of life!? That is what has been said as, ‘इदं एव बहुशोपि विचिन्त्यमानं’.

89. When you keep asking yourself this question, looking at various possible myriad answers, it will occur that there is no essence in this world. The whole world is too ephemeral, immaterial and meaningless. Then somewhere along the line, the attention will focus on the questioner, the self, the indwelling Aatman! From a futile search in the unreal, the attention will shift to the real. When we were thinking that to earn a living, wear, eat, drink and make merry or fight, argue, gossip and spread rumours; to be the only purpose of life; suddenly our eyes are opened by that very question as to what is the purpose of life! So it will be clear that, the very essence of life is to ask that question, repeatedly. Here, since no mention of ‘Vidwan’ or ‘Sudhee’ is made, it is clear that this is meant for all, including the common man. So it is the intention and opinion of our AachaaryaaL that we should all be asking ourselves as to what is the purpose of our existence. There is another question that comes up in Sloka 16, as “का अहर्निशं अनुचिन्त्या?” – meaning “What is worthy of deliberation day in and out?” The answer is, “सांसार असारता” – meaning “The futility of existence, that life is meaningless!”

90. There is another work of our AachaaryaaL known as ‘Sopaana Panchakam’, which is also called the ‘Upadesa Panchakam’. When our AachaaryaaL was about to finish his bodily sojourn in this world and was about to leave, his disciples and devotees were aware of his imminent departure. They told him, “You are about to leave us all permanently. Verbally and in writing you have told us many things and have given Upadesa. Still we do not know as to whether we can read all of them. May we request you to kindly give us all a Sloka in which all the important advises may be summed up? At that time he gave this poem with five Slokas. Each Sloka contains eight advises, thus totalling 40 of them. As the Panchakam lifts us progressively to higher levels of understanding and comprehension, it is called ‘Sopaana Panchakam’. The word ‘सोपानं’ means a series of ‘steps as in a ladder’. The same Panchakam is also called ‘Saadhana Panchakam’ as it contains the 40 steps that a Saadhak has to take towards Adwaita Anubhava, starting from the basics!

91. It starts with, “वेदो नित्यमधीयतां तदुदितं कर्म स्वनुष्तीयतां“, meaning ‘Vedas may be learnt and chanted every day and Karma as given in it may be practised daily’. So, it is clear that the advice is meant for the one who has to go by the Karma Marga. But subsequently it goes on to say, “Increase your wish to know and realise Aatman! Leave the house! Run away! Go to a Guru and get the ‘Maha Vaakya Upadesa’.” Then finally it ends in advising us to go and get lodged, embedded, installed and rooted permanently in the very ‘Para Brhmam’! So, it is clear that even the man presently only in Karma Marga, should also be aware of all the things about the nuts and bolts of Gnaana Marga too.

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 40 (Vol # 6) Dated 17 Aug 2012

DEIVATHIN KURAL # 40 (Vol # 6) Dated 17 Aug 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 273 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)

76. Sri Krishna Bhagawan calls those entitled to do Karma Yoga as, ‘Yogi’. Normally this word ‘Yogi’ has a connotation in our minds of some sadhu with flowing robes, beard and matted locks, sitting on a rock in a cave, somewhere on a mountain, controlling his breath; whereas in Sri Krishna’s view, he was a person not mature enough for Gnaana and so being directed to follow the path of Karma Yoga! Why did he have this view? For this also some novel interpretation occurs to me. ‘Yogam’ means to join. For joining there has to be at least two entities or ends. More than two there could be any number of entities for the act or event of joining – for Yoga to happen. When there is only one item, there is no scope for joining there. It remains as it is only, as there is no other item to join it. From this point of view, Yogi is basically a Dwaitin. That is, one who keeps on being embroiled in the world of Maya of Dwaitam, of duality as he can never stand apart all by himself! Anyhow, that is what occurred to me in a lighter vein and so those who know better, are requested to not take any offence please!

77. Like us, most of the people of the world are all so involved in Karma that, maximum that we can do is to do our Karma without being too attached to the returns. Even that takes great effort on our part, since all that we do is expecting the returns. Such being the case, to do work without thinking of Karma Phal – that is the fruit of Karma is in itself well neigh impossible. Then to go further ahead, one step higher, now to jump on top of the high raise pinnacle; if you tell us to completely give up all activities, simply merging our minds in meditation; what is the use and how can it be done? Bhagawan Himself has, as though telling the Karma Sanghis, (people who are too involved in doing something or the other), “Just keep doing your duties uncaring for the returns, thereby making your Karma into Karma Yoga! Let Chitta Shuddhi happen when it has to happen. Then it is enough if you go on to the path of Gnaana”, has divided the whole process into two clearly defined paths as Karma Marga and Gnaana Marga, isn’t it? For the one moving in one path, already finding it difficult to progress; what is the purpose of talking about some exotic path? (Smilingly he says further.) In short, what is the use of this talk about Gnaana Marga to all of us? Let me answer that question.

78. The Reason for Telling Everyone. What we have to do is to try and give up the desire for the returns from our work. That itself is so difficult to achieve. Instead of looking for the returns, to do ‘swadharma’ now, so as to be able to cancel out past sins, thereby attaining to Chitta Shuddhi, seems well neigh impossible. Even this, let alone doing ‘Nididhyaasana’ in the Gnaana Marga; to slowly reduce our attachments to the returns out of our pious actions itself, we have to be motivated by much logic and principles as to why we should do it, and practice so many methods. Then we notice that these things, that we are being asked to do, are the same steps as given in Adwaita Saadhana of Gnaana Yoga, it seems! We are being asked to do SravaNa, (listening to PuraNas and great salubrious qualities ofGod), Manana (mulling and cogitating on what things we have heard in SravaNa) and Nididhyaasana (deep meditation); which are the same steps to be taken after adopting Sannyaasa also, isn’t it? Why are those things seen to be necessary for Karma Yoga practices too? We may not have to go so much in depth, but still the same steps are required. If you look at the text book oh History for a fifth class student and the one in M.A. (Indian History), the list of contents may be the same. But, the earlier one is likely to have peripheral information and the latter will have in-depth information in much detail. Like that, the subject matter taught to the M.A. and Ph.D. students in Gnaana Marga have to be taught to the children of the school of Karma Marga also.

79. To go to Switzerland, to see the beautiful sceneries and slide in the snow covered slopes may be beyond our reach for most of us. But when we see them in coloured photographs, we do get some of that thrill, don’t we? While seeing them, it does create the desire and resolve that one day we shall do that, isn’t it? Or at least motivates us towards achieving that. Whether we go to Switzerland or not, that is not very important as, going there is not likely to give us everlasting happiness! Some of us who have served in the Army or GREF are likely to feel that we have equally beautiful sights, sceneries and snow covered slopes in our Himalayas too! Whether we go to Switzerland or not and whether we visit our Himalayas or not; we should all endeavour to visit our inner world of Aatma Loka positively, which can give us everlasting happiness. Let that happen whenever, we have to go there. But, that is the purpose of being born; the greatest purpose of ensuring that we take no more births! So, to know that there is such an Aatma Loka and that there is a way to it, to create an interest in it; it is necessary to tell you something about it like showing you some of the photographs!

80. There is one more reason for it. Though the majority of people may not be fit enough for the Adwaita Saadhana straight away, it does not mean that all will be in the same first step of the ladder. All gradations of people with varying levels of Chitta Shuddhi, AntahkaraNa Shuddhi, power of discernment (Viveka) and dispassion (Vairaagya) will be there as aspiring Saadhaks. In some just a word may light up a spark and for some you may have to use the iron hammer and the anvil! Some may be motivated to proceed on that path after some refinement of behaviour and attitudes, while some may be just curious to know as to what it is. Some may start the process with the idea of, ‘why not try it?’ Anyhow, it would mean that many have been encouraged to turn to the right direction. In the case of Mantra Saadhana or some of the Yogic methods, there has to be much secrecy as even a slight deviation may cause some harm. There is no such hazard in the case of Gnaana Yoga Saadhana. So, it comes about that it can be told to all and sundry. One point should be emphasised here. For a person who is taking up Gnaana Yoga as the only Saadhana, for him only adoption of Sannyaasa Aashrama has been prescribed by our AachaaryaaL. For the other general public, he wanted that others should generally be aware of the aim and the process.

81. Our AachaaryaaL has given us a small book of Upadesa known as ‘Baala Bodha Sangraham’. The name itself indicates that it is meant for children. Even when the child is just about 8 years of age, it would have been given Yagnyopaveetam isn’t it? While the child is studying in Guru Kula, even till the boy is about 11 or 12, he can be considered as a ‘Baala’ meaning, a child isn’t it? The book has been written as though, a child is asking the questions and the Guru is answering, through which he is advising us all. The advice is pure Adwaitam. All the important points of Adwaita Saadhana are included there in a concise manner. From this itself we can gather that our AachaaryaaL did not want to keep as though the Adwaita Saadhana steps were meant to be kept a secret but rather, he wished to expose our minds to matters Adwaitam as early as possible instead of waiting for much maturity and refinement. Evidently he did not wish anyone to be ignorant of that most truthful principle, without knowing something about it, at least in the barest outline. Let the reader take it up as his way whenever. Everyone should know at least that such an aim and method of reaching it does exist! That is, everyone should know the step by step method of approach. The moment our AachaaryaaL’s name is mentioned, we think of Adwaitam, isn’t it? But his greatness is that he did not make it compulsory for all. Just because he had precisely, beautifully and strongly established it Adwaitam, as the ultimate point of view of all philosophies; did not mean that he prescribed it as the panacea for all! Fully understanding human nature, with abundant kindness while prescribing Karma and Bhakti for most, he kept Adwaitam as the path only for a few with the necessary maturity, discrimination and dispassion!

82. The Matter of Bhakti Yoga. I must mention an important fact. Our AachaaryaaL and Sri Krishna Paramaatma before him, made only two divisions between people entitled to go by the path of Karma and the path of Gnaana. They did not talk much about the path of Bhakti, why? The reason lies in the fact that, whichever path one may adopt, for both, devotion is necessary as part of that process and so it has not been considered as a Marga in isolation. If the transient in the path of Karma has to be devoted to the idea of God at one level, the aspirant in the path of Gnaana also has to be full of devotion at another level. I had told you earlier as to how there is the lower level and higher level in Shraddha isn’t it? Now you make it a combined phrase as Bhakti-Shraddha with two levels as higher and lower. In type-writing and short-hand training there are lower and higher levels, isn’t it? Similarly here too, there is. At the lower level, for the person in the path of Karma, there has to be the belief that there is God, aka Easwara watching all our actions, who gives the fruit of our actions as well as punish us when we go astray. For that reason we have to be devoted. Then to progress from there and to bring in single mindedness for the mind that is running in every direction, you need devotion. Still it is in the lower level only. Then we have to develop the idea that all our actions are surrendered to God only – ‘phala thyaaga’ – for this reason we have to have Bhakti. Then the aspirant Saadhak develops the higher level of devotion to do Gnaana Yoga, that to experience the Aatma – that Brhmam – which is the Easwara in SaguNa Upaasana – is the same as NirguNa Brhmam, that has to give the taste of Adwaita Vaasana as ‘the be all and end all’, that has to erase all our separateness and absorb us as itself, without a forwarding address! With that aim, one has to be devoted to the idea of God as the indwelling reality in all of us and the only real truth! Then further beyond – those who have reached the stage of not being aware of any and every levels of higher and lower, beyond all gradations – such people of Adwaita Anubhuti too – will be devoted to the idea of God – for no rhyme or reason – says Suka AachaaryaaL in Srimad Bhagawatam (1.7.10.)! So since Bhakti is there at all stages, it has not been mentioned separately! So, let this matter be aside.

(To be continued.)

Sambhomahadeva

DEIVATHIN KURAL # 39 (Vol # 6) Dated 15 Aug 2012

DEIVATHIN KURAL # 39 (Vol # 6) Dated 15 Aug 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 266 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)

67. Up to a certain extent doing of ‘Sat Karma’, ‘Swa Dharma’, our duties and responsibilities are necessary to clean the stains and residual smells (Vaasana) from our minds as well as cancel out the negative balances in our Karma accounts. Then later, these actions are also to be washed off as this can become a habit and tie us up in knots once again. For example, to wash the utensils we use soap (or tamarind {acidic} and any ruff material such as fine sand or tufts of coir) to remove dirt sticking on. Then the materials that we used for cleaning is also to be washed off, isn’t it? Then only the utensil will become bright and shining. Similarly only when all Karma is ended the inner being, that is, the antahkaraNam is cleansed bright and shining. That is, taking up Sannyaasa. After becoming a Sanyaasi, all outer works and inner activities has to end. Without any of the disturbances caused by activities, we have to dissolve in the peace of blissfulness and be the Brhmam. That is the state of changeless eternal peace. If such a state can be available to us also, who are forever jumping around like a piece of ‘pakori’ (a type of eatable) put in hot oil for deep frying, Isn’t it our duty to make maximum efforts to gain it? Otherwise, however learned we may be, whatever our status and position or however rich we may be; we will prove ourselves to be very foolish!

68. Why should we tell what is meant for a Sanyaasi, to every Tom, Dick and Harry? However much I may call you foolish or mad, you may be tempted to ask a question. “What is the meaning of calling us as foolish, without understanding the practical aspects of life? Is it being very smart if someone talks without a grasp of practicalities? Yes, it is good to hear about eternal peace. But, if we have to take Sannyaasa for whatever we have to do or not do, it does not seem practical at all! We are not mentally and practically ready for such a stage and neither do we have the maturity and ripeness for it. Just to get ‘Shanti’ if we leave the job, relations and the family; I am afraid that we will be spreading more ‘Ashanti’ rather! With the pull and pressures of the present day life, if we take up Sannyaasa, will we be able live with the discipline required for that position? Failing to live up to the expectation of that status, would prove to be a greater offence, isn’t it? Unless we befool ourselves, we do not think that we can take up Sannyaasa and live up to the requirements of that title. Can we live up to the demands of such a state? This man telling us about it does not seem to be such a fool either, to be expecting us all to take up Sannyaasa and be doing eternal Aatma Vichaara! (With a smile on his face and tongue-in-the-cheek- humour, PeriyavaaL continues.) He cannot be foolish to that extent! Then why is he loading us with such trivia for so long, at the cost of all his jobs and ours, giving us all, this speech of harangue and exhortation, instead of telling all this, to those who have the intension to do so with the necessary maturity of mind!”

For Two Different Types of People, two Different Paths

69. Such a question is quite natural and reasonable. However much one is given Gnaana Upadesam and or organise the conduct of ‘Adwaita’ meetings and conferences, books on the subject of Adwaitam published at cheap rates or free of cost, one may attract a sizeable crowd in the concurrent publicity of such arrangements. There may be much demand for the books too. But there will hardly be anybody to seriously take up Sannyaasa in practice. Bhagawan Sri Krishna himself said in Bhagawat Gita that, “Only one in a thousand will undertake to effort seriously and among them only one in a thousand will persevere and attain siddhi!” (Refer to Gita Chapter VII, Sloka 3.)” That is the way this drama of Maya runs. Those who excel do so, on the strength of ‘poorva samskaaraas’, which is a rarity anyhow! Others are so involved in pulls of the mind and the compulsions of life that they cannot even think of getting out of it all!

70. So Bhagawan Sri Krishna has so delineated people as of two types, as those entitled to Karma on the one side and those enabled to Vichaara on the other, with a clear boundary between them as though and accordingly given his Gita Upadesa to them. Not only that he has done so, he has also said that, from the very old times such has been the clear mandate, as given in the Saastraas – ‘puraa proktaa’. This prefix ‘puraa’ is the same as the one in ‘PuraaNam’ and ‘prokta’ means ‘has been well said’. Since God Himself gave his orders through the Vedas, he says ‘puraa proktaa mayaa’. Refer to Bhagawat Gita Chapter 3, Sloka 3 – “lokesmin dvividaa nishtaa puraa proktaa mayaanagha | gnaana yogena saankhyaanaam karma yogena yoginaam ||”, meaning, ‘In this world there is a twofold path, as I said before, the path of knowledge of the Sankhyas and the path of the action of the Yogins’.

71. Amongst the two, ‘gnaana yoga’ aka ‘adwaita saadhana’ is the topic under discussion by us. That is only for some one or two of the selected few people of high Samskaara. They are referred to as the Saankhya by Bhagawan or the author Veda Vyaasa. This word Saankhya is interpreted in many ways. One of those interpretations occurs to me to be more appealing. ‘Sankhya’ means counting of numbers, isn’t it? So some easily countable number of people may be taken as ‘Saankhyas’ , for whom or for them only is the Gnaana Yoga of Adwaita Saadhana and for all others is the path of Karma Yoga.

72. Karma path is pravrutti maarga and Gnaana path is nivrutti maarga. Manu, who has given us the most important Dharma Saastraas, has said in (Manu Dharma Saastram XII. Sloka 88), “pravruttam cha nivruttam cha dvividam karma vaidikam”, meaning for two different types of people with varying levels of maturity of the mind and samskaara, there are two different paths. The same thing is also mentioned in Brhma Sutram (III.4.11.), as, ”vibhaga: satavat” meaning, that they are equally divided as 50/50, between Karma and Gnaana Marga-s aka paths. This statement comes some three fourth of the way in to that book. But in the beginning at the very start, the first Sutram itself says, “ataato brhma jigyaasa”, meaning – “OK, now after this, let us look at knowledge about Brhmam”. The question automatically arises as to how at the very start of a book, there can be the phrase ‘ataato’, meaning, ’after this’? Our AachaaryaaL has clarified in his Bhashyam that, after one has progressed in the Karma Marga sufficiently, then before entering the second stage of Gnaana Marga, after having done all the Saadhana-s of the second stage (which we are yet to go through in our this discussion), having taken up Sannyaasa, and having obtained Maha Vaakhya Upadesa from the Guru; when we are about to wholly devote ourselves completely to the matters concerning the Aatma / Brhmam, it the Brhma Sutra says, ‘now let us talk about Brhma jigyaasa’!

73. Among the people who are assembled here, leaving may be one or two exceptions, rest are all fit enough for Karma Yoga only, that is who cannot leave doing Karma. “OK, keep at it without a let. But, instead of being interested in its returns, do it sans desires, for the reason that they are required to be done because that is ‘Swa Dharma and duty. Leave the returns to the Phala Dhaata, Easwara. Thereby Karma becomes Karma Yoga!” Having done ‘nish kaamya Karma’, one becomes cleansed of the mind and fit enough for Gnaana Yoga. In the Bhashyam that our AachaaryaaL has done for Bhagawat Gita, He has clarified this point beyond any doubt. Though in recent times, Tilak, Gandhi and such others have opined that the main message of Bhagawat Gita is the Karma Yoga as the route of direct Saadhana; ‘that it is not so’ is the main message of our AachaaryaaL. Though we are not concerned about that subject now, since I happened to touch that subject, let me clear that point a little bit.

74. In Bhagawat Gita’s last chapter (Sloka 46 of Chapter 18), it is said, “yata: pravruttir bhutaanaam yena sarvamidam tatam | swa karmaNaa tam abhyarchya siddhim vindatimaanava: ||”, meaning, “He from whom all the beings have evolved and by Whom all this is pervaded – worshipping Him with his own duties, man attains perfection”. Here, misunderstanding the word, ‘siddhim’ as Moksha Siddhi, people say that Karma by itself is sufficient for attainment of Self Realization aka Aatma Siddhi aka Adwaita Anubhava! But our AachaaryaaL has clarified that the Siddhi mentioned here can only be indicating the attainment of essential qualifications for entering Gnaana Yoga, at the end of Karma Yoga. ‘Having so far sacrificed the Karma Phala (returns of actions) in Karma Yoga, the Saadhak becomes fit enough to give up all duties, rituals and work and takes up Sannyaasa to constantly ruminate about Aatma Vichaara,’ says our AachaaryaaL.

75. If you read his arguments given in various other places in Bhagawat Gita and correlate, you will see the logic of this statement of mine. In various other places, the Karma Yoga has been eulogized profusely, that has been termed as ‘artha vaadam’ by our AachaaryaaL. The term ‘artha vaadam’ means much praise, meant to encourage people on the path of Karma Yoga. Say, a child is refusing to read his primary reader and the old people in the house tell him, “Only if you study now, you can one day become the King, isn’t it?” Though we all know that the child is not going to become the King if he reads the primary reader, it so mentioned to encourage and motivate the child, isn’t it? That is known as ‘artha vaadam’, meaning, ‘to exaggerate with good intentions’. Still, only while talking about a Gnaani, Bhagawan has said, “Gnaani tvaatmeive me matam” (in Chapter VII. Sloka -18.), meaning that ‘a Gnaani is virtually myself’, and again (in Chapter IV. Sloka – 10.), he says, “Gnaani mat bhaavam aagataa:” meaning that ‘a Gnaani is ‘attained to My Being’! With clear delineation, as I said earlier, for Saankhyas it is Gnaana Yoga and for Yogis it is Karma Yoga.

(To be continued.)

Sambhomahadeva