DEIVATHIN KURAL # 113
(Vol # 6) Dated 13 Jan 2013
(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 771 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 consonantly)
295. The noticeable characteristic of India's glorious tradition has
been, our people's approach to matters divine was a nice mix of devotion,
humility and a positive attitude.
Despite that fact, especially in Sri Vidya Upãsana
Paddati the Gurus were particular about imparting this knowledge only to such
students as were known for their discipline and maturity and kept it as a
secret to guard against uncontrolled proliferation and dilution of
standards! Not only in the aspect as a Sãstrã
but also as a piece of literature too, all explanations and inner meanings,
were not told to all and sundry! For the
general public they would just skip and proceed suitably jumping over delicate
issues, likely to be misunderstood!
296. Here what is to be underlined and emphasised is that for long our people's
basic approach has been quite good. If
our ancestors did a Stotra PãrãyaNam or listened to PurãNa or Ithihãsa
or visited a temple; they did so with the clear purpose of cleansing of their
body and mind, removal of their inner blemishes and tendencies, nourish their
devotion to God and get his blessings and Grace! In their stage of such firm clarity, even
when faced with some variations in the description in a sloka or some story in
the Purãnãs or looking at some erotic sculptures; instead of getting
carried away, they would presume, "For some reasons our elders have
included these scenes also here, but let us not get distracted because of this
from our main purpose! Our aim is to
cleanse our own minds, be devoted and become worthy of divine Grace and take
these other things lightly, while paying more attention to things which will
improve us personally, intrinsically!"
they were having a natural sense of Vinaya in matters of religion. They were careful not to be over keen and
precocious so that they may not be too inquisitive and overly research oriented
at the drop of a hat, so to say! They
had such trusting and simple nature which suitably worked to their
benefit. They had the humility to accept
that there could be things beyond their understanding and comprehension. So what was slightly different to the normal
was not immediately a matter of concern for investigation that they would
straight away get to work with a spade and pick-axe, nor was it an excuse for
deviation from the charted path! Knowing
their limitations, their approach was with discipline. They also read the descriptions or saw paintings
or sculptures. They were capable of
skipping over some taking only what was needed for their personal improvement
more seriously. Wherever the divine
beings were depicted to be overcome by anger or lust, there reaction would be
to think on these lines, "Evidently these were also not what happened in
the exact parallel state of our being and so, not necessarily what we have to
dwell upon" and skip and go on to more relevant matters, instead of
getting into research and analysis!
so many thousands of years our people have been observing these traditions of
listening to lectures on PurãNãs known as PurãNa SravaNam; Stotra PãrãyaNam, chanting of
Thevãram / Divya Prabandam, doing Ãlaya Darsanam; without giving the slightest scope for aberrations of the
attitudes or imagination, with the humble recognition of the fact that what is
within the grasp of the Seers and Rishis in matters spiritual and the
Intelligentsia in matters literary, may not be within the range of
understanding and comprehension of the common man! This
they knew that they did not know and did not need to know, as long as they took
care of their own aim and tasks in life!
So, matters remained clearly understood over so many thousands of years!
doctor inspects a patient's body parts.
At that moment his vision is different to the normal man's and his
purpose is also different. So there is
nothing wrong in his inspection. In lab
he inspects and analyses even the 'shit' of the patient! Wearing clean white clothes, following all
rules of hygiene, he even tests the 'Sputum' of a man afflicted with Cholera! Whereas we are told to stay away from a man
with infectious disease, the doctor inspects that man's germs under the
microscope and writes a report. We
cannot say that we can also do that, can we?
Neither can we say that he should do so or that such dirty investigations
should not be there in Medical Science itself!
time immemorial, since our people have had this sensible attitude in religious
matters, things were under control like the arable lands with its borders and
parameters well delineated and our country was acclaimed for its advancement in
culture, civilization and humaneness, all over the world. But, ever since the arrival of the printing
press amongst our midst, and we could make any number of copies of any book in
any language, the situation has become deplorable that even secret materials
have become accessible to anybody and everybody that, misunderstanding and misinterpretations
have become the order of the day! Generally
the levels of discipline and self-control have been thrown to the winds that
Vinaya as a quality is looked down upon!
Then as free citizens of a free country, people are of the view that
they have a right to say or interpret as they please, and comment on any
subject, any which way they feel like!
(KTSV Adds: Further in recent
times, the situation is more complicated with people from other religions going
out of their way and commenting on the tenets and beliefs of Hinduism, despite
having no authority to do so, socially or morally!)
of the publishers or editors of such books have practised or studied those Sãstrãs and experienced the truth of what is said
in such books. Their motivation is
either business interest or curiosity or writing thesis in comparative
religions or pure mischief. In the
absence of maturity and the Bhãva, how can there be any true intrinsic
benefit evolving from such studies? Not
only in writing and reading, in giving Upadesa and receiving such Upadesa, the important
aspect of Niyama – is sadly missing!
There are two main blatant errors here. One is an error of omission that, those who
are entitled to pursue such studies and practice are going out of their way to
earn a living by whatever means. The
second is an error of commission that, those who have no right to do such
studies without even the minimum of personal preparations and or discipline,
take up the Upãsana for whatever ulterior motive. I am not able to say as to which is the
greater blunder, the worthy staying away from their appointed roles or the
unworthy taking up the studies and practice!
302. In the present day context in
the bargain, there is a deluge of misinterpretations galore, as it occurs in
their twisted minds, they write and substantiate to their whims and fancies,
writing books, presenting research papers, giving lectures and doing publicity
with plenty of financial support from vested interests! As a result, many amongst those who think
that they have much love for their religion proffer the advice that this Sanãtana
Dharma should come out of its crude back-ground by discarding things like Kãpãlikam,
Vãmãchãram and such practices. They feel
that there are some other shameful beliefs and practices by even some who are
accepted in the society as 'God Men' and that these should be discarded for
cleansing our religion! If this is on
one side, on the other side there are those who, claiming that in our religion
we have given much importance to Nature including human nature, leaving many
wonderful aspect of our religion, go in for and publicise the cruder aspects
lacking any sense of shame! They make
movies with the money clout, in the name of 'realism' making a mockery of the
minimum senses of decency. Then there is
another lot who pick up any and every avoidable heinous aspects in the name of
religion and get a lot of footage for their agnostic publicity!
303. The cause of all such aberrations
is our mistaken belief in the unbridled democratization of the present day
India, that anybody can say anything in the name of freedom of rights! How to correct this? Will it be corrected because I am saying
so? It may only lead to the counter
claim that, 'This Sankara Ãchãryãr is just shouting with vested interest'! I am well aware of my limitations in this
respect. But having started talking
about this Soundarya Lahari, since the book is a mine of highly esoteric
secrets, I have had to warn all of us about the need for precaution in
popularizing this. I would be failing in
my duties, if I refrain from doing so.
304. Soundarya Lahari which contains such
abstruse and secret materials, instead of being studied and practiced only by
Sri Vidya Upãsakas, if studied as a book of devotion by anybody with the aim of
'handing over one's minds to Mother AmbãL for some time', there is nothing
wrong. In fact the book of Sãstrãs has been made into
a book of devotion, addressing such people only. It is with the purpose of informing us all
about this fact that it is like a womb containing such secrets of the Sãstrãs
that it has been made into a collection of devotional poems. But, it is enough if everyone knows that it
contains such secrets of the Sãkta Sãstrãs.
It is not necessary for everyone to know exactly as to what are those
secrets, especially for those who are not going deep in to the Anushtãna of
those practices. Such Slokas will do the
needful to the one chanting and those hearing them, even if they do not know
the inner meanings and implications.
Generally when you are doing the PãrãyaNam with an attitude of devotion,
any such stotra will automatically be beneficial. The one chanting it has the intention that,
समस्ता: सुखिनो भवन्तु" meaning,
'Let all people be happy' with which the benevolent attitude of the original
author poet is also effective additionally.
Moreover the divine being as the target of our devotion will also further
be beneficial to the audience. That is
the ultimate cause as the power of Anugraha.
The combined effect of it all is that as you reap the benefits of
chanting and hear it being chanted, the one doing the PãrãyaNam will be motivated
to receive the same through a Guru and then the meaning that remained hidden
may also become revealed when learning from a Guru.
305. So it is not necessary that slokas with deeper
secrets be explained in elaboration while generally speaking about it. What is secret is not only symbolic. I have not mentioned an important point till
now. I have been saying that the 'Tatva
Roopakam' (that is the symbolic representations), as secrets are to be guarded
against general consumption, so that they may not be misunderstood by immature
minds. There is one more point. These Mantras are very powerful. So the second point is to guard against their
misuse in the hands of immature minds, like a pistol in the hands of a
baby. The words of the Mantras, their
potency and their 'prayoga' or effective use, will have to be protected against
intentional as well as accidental misuse.
In fact symbolic representations of 'Tatva Roopakam' that can be misunderstood
in Soundarya Lahari are not many but, Mantra and Yantra matters that can be
misused due to the immaturity of the one doing the PãrãyaNam is more. I should have mentioned this earlier. It is good that I remembered it and told you
about it now.
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