Thursday, January 17, 2013

DEIVATHIN KURAL # 115 (Vol # 6) Dated 17 Jan 2013

DEIVATHIN KURAL # 115 (Vol # 6) Dated 17 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 785 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 updated consonantly)

316.  Why are we assembled here?  We are assembled here to discuss as to what we can do to arrive at the truth of existence, isn't it?  In it, what is the use of talking about things that we cannot do?  That will be as good as wasting each other's time.  While being an impossible task, it is also unnecessary!  There is no such totality of experience to be obtained by Kundalinee that cannot be achieved by Bhakti and Gnãnam.  From Chennai if someone asks for the way to Kanchipuram, we could reply that there is bus service from Broadway and that there is railway connection from the Beach Rly Station.  But, if we were to say, "There is an ancient under-ground tunnel dug during the time of Pallava dynasty from Thiruvortriyur to Kanchipuram.  It may be in a bad shape and might have collapsed in places. You may still find your way through that route", is there any sense in such a statement?  In fact there may be a route like that, but practically there is no such underground tunnel!  I am talking about an impossibility that may be rarely possible!  So what?  There may be some adventuresome character ready to try that may be as a stunt!  What is the use of talking about it to the general public?

317.  Ever since Sir John Woodroffe, with the pseudonym as 'Arthur Avalon' took the pains to write a series of books about Kundalinee Yoga called 'The Serpent Power', 'The World as Power' and such; many attained saints claiming Siddhi have come into being and their numbers are increasing by the day!  Many of them are conducting seminars and regular classes and some flout words such as 'Moolãdhãra' and 'Sahasrãra', with no Sãdhana or any intention to do so either, just to show that they are knowledgeable about such subjects!  It remains a moot question if people who talk about it can be putting in the necessary effort to do the required Sãdhana and persevere with discipline and self-control without any distractions, till they reach the destination?  Just to bandy about those words is only a scam!  Worse than that is to experiment erratically, that can only lead to more delusion fooling oneself and others in the bargain!  That is why I do not wish to get into this discussion.  But having started talking about Soundarya Lahari and its meaning and message; I cannot totally ignore this subject either.  Even if were to by-pass and hide it from your view, you are likely to find some means of lifting the covers, I am sure and try to see what is underneath!  So, I am touching the subject with fair warning not to investigate it any further than what I tell you!

318.  I am not finding faults with Woodroffe at all, but rather I am thanking him for upholding our point of view!  While the people of the west were ready to 'pooh-pooh' any talk of Yoga Shakti and Yoga Siddhi, saying that all that is only myth and constructs of imagination and that what is not logical and acceptable within the parameters of modern science are all blind beliefs with exploitation of the gullibility of the common man involved!  Not only do people from the west say so, our own so called 'Brown Sahebs' of English based education are more vehement while touting their language and point of views!  It was Woodroffe who opened their eyes that Yoga and all that it claims are true beyond any doubts, that it is a super-science much beyond the reach and comprehensions of the modern scientists. If he had not done such publicity in fact, that line of approach in Indian Philosophy could have disappeared and gone into oblivion possibly!  To such an extent that line had become obsolete due to not being subscribed for in terms of attention, study and practice!  Only after his writings there has been a revival of sorts within our country itself!  After reading him many have gone to truly very well established Yogis in this line of Sãdhana and learning and progressing systematically in the Kundalinee Yoga method.  It is a functional school of Sãdhana in which there are true Yoga gurus available today with sincere and true followers.  But a lot of fake elements are also evolving around the 'New Found Land' of Kundalinee Yoga, brilliantly distracting one's attention.  That is why I cautioned you well in advance!

319.  May be by talking so much about it, I might have created interest in it in some, like the forbidden fruit!  I am not playing the role of Satan here!  You better be warned and not land yourself in deep trouble by going to some fake character, unless you have correctly investigated and assured yourself that the Guru you finally go to, is well established in the ultimate truth, is unconcerned about selfish gains, cares for the welfare of the followers and will guide them till the final destination!  I do not know as to how you can measure those qualities in anybody, so better be warned!  This Yoga is not to be done under the guidance of any Tom, Dick and Harry!  You need to exercise extreme caution!
320.  Though not to this extent, in Mantra Yoga method also one has to be cautious.  When it comes to the final result of the 'Spandam' in Nãdi / nerves in the body of the aspirant, Mantra / Kundalinee Yoga are similar.  Here also the Upadesa has to be through the spoken words of a Guru aka 'Guru Mukha Upadesa'!  For these reasons that except for addressing sincere aspirants, these matters are not to be spoken of in public for general consumption as though!  Without systematic Upadesa from a Guru to Sishya, there is no value in knowing these Mantras.  You may have excellent wiring, nice costly switches and bright bulbs fitted.  They are of no use without the power connection, isn't it?  Guru's Upadesa is the source of power even to the Mantras.  His Upadesa is the live source of power.  Your picking up the mantra from a book is like the circuit without the power.  While not having the necessary effect, wrongly picked up mantra could have negative effect!  So, let me change the example.  Think of the sounds of Mantra as the source of power.  Guru is the expert electrician and or the perfect electrical circuit with proper earthing connection.  If we handle the live power untrained, we may end up getting electrocuted, whereas if the power reaches the bulb in proper voltage and amperes, like the lighted bulb, the Mantra will quietly have the necessary effect.

321.  "பொதுச் சபையில் விளக்கும் முறை" – Method of Explaining this in Public.  These things instead of being explained and elaborated in public, it is better to just touch peripherally.  Even when publishing as books, we should not be including all the secret details.  There could be one popular edition with general information and one special edition containing information for the aspirants on the path of Sãdhana only, to be kept in the hands of a reliable few to be issued only to authorised students.  In the name of Democracy, there is a general belief that, all the information about anything and everything should be available to all, is the tendency today!  In this environs, I do not know as to what extent my words will have the power of authority!  Anyhow with the title of 'Jagat Guru' on my head, I am duty bound to say my say!  I have sown the seeds because I could.  To make it take roots and grow is not in my hands. 

322.  The secrets of the Sãstrãs should be told to only those who are sincerely keen on becoming aspirants on the path.  Similarly, some of the descriptions of intimacy, between Siva and AmbãL as Nayak and Nayaki from the point of literary values may be shared with those with the ability and mind to appreciate such with 'இலக்கிய கண்ணோட்டம்' (meaning literary perspective) and 'सहृदयत्वं' (meaning compassionate attitude or rapport); and not made an issue of general discussion in public.  Still, in a Stotra of the standard of Soundarya Lahari, if we make the meaning of Sãstrãs too sterile and the relationship between husband and wife too modest; we will miss out on both esoteric nuances and literary values!  So carefully, very carefully, we should be applying our own self-discipline in our explanations.  What looks a little too openly erotic may have to be explained without getting into complications from the point of view of both Sãstrãs and literary merits.  In such places may be we have to explain the inner meaning or literary traditions. May be in the slokas on Kundalinee Yoga, we may restrict our descriptions to the literary values which will kindle the devotional attitudes.

323.  While explaining the meaning of Soundarya Lahari, things like the Goddess being seated on Pancha Brhmãsanam and such basic things cannot be avoided.  Evan that can lead to a question as to, "What is this?  She is said to be making a seat of five great Gods!  Then they also referred as five cadavers?  Should we leave and by-pass this description completely", they may be wondering!  In such places we may have to clarify by talking about the Tatva Artha (as already explained in Paragraphs 214 and 215 in Deivathin Kural #104 (Vol # 6) Dated 26 Dec 2012). 

324.  ÃchãryãL describes AmbãL's 'Pãda Mahima' – the greatness of the value of her feet.  He says, "Do you know how great the divine value of the feet of AmbãL is?  The very River Ganges is flowing from her feet."  So, if we meditate on her feet and visualise the sacred waters of the Ganges River flowing through us cleansing us of all physical and mental dirt, we can get pure ourselves.  But in this description, there is also the description of the Hero and Heroine having an internecine play of a quarrel and the Nayak trying to cajole the Nayaki by placing his head in her feet.  That is how the Ganges River flowing from his hair-locks is seen to be flowing from her feet!  This matter cannot be hidden in our talk while at the same time we have to ensure that immature people do not misunderstand the situation!  So this scene has to be explained in an acceptably reasonable way.  'From the fact that even Easwara is led to such levels where even people like us can comment on it we should understand how the simple desire drives us to crave for the love's favour!  If even Easwara can be driven to such extremes, how careful we simple beings should be, is the lesson to be gleaned'.  

325.  Three people have been given too much of free licence.  They are the Poet (or Kavi), the devotee (that is the Bhakta) and the joker (known as Vidushaka in classic literature).  The Vidushaka can make a joke of the King and Queen in the royal court itself!  The Poet who is also a Bhakta can take any amount of liberties with God himself!  If you happen to be one like our ÃchãryãL is in Soundarya Lahari, you could be touching even such issues which are normally avoided being mentioned!  With humbleness and an open heart, they would make fun, praise which may sound like criticism, praising one of the couple while putting down the other, complain about one to the other, and such things are all acceptable.  I am saying so much about the need for understanding and rapport with the author so that you may not miss out on the exact message of the author in each of the slokas.

(To be continued.)




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