Saturday, December 07, 2013

DEIVATHIN KURAL # 75 (Vol # 7) Dated 07 Dec 2013

DEIVATHIN KURAL # 75 (Vol # 7) Dated 07 Dec 2013

(These e-mails are translations of talks given by PeriyavãL 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 575 of Volume 7 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 continually)

32.           Kãndikya's Analysis of the Situation Continues.  "If you are tempted to ask, 'Isn't it in the rightness of things for a Kshatriya to obtain lordship and rule', my answer to that is, 'I have gone through all that already!'  I have been a sovereign ruler before.  That I am no good at it is clear from the very fact that we are living presently in the forest and you people are advising to 'beg, borrow or steal' another state. When it is quite clear that I am sufficiently inefficient in being a king, if I do not beg for or try to get yet another kingship, it will not be a great blemish.  For an efficient Kshatriya to aspire for royalty and work hard for obtaining it and its subsequent maintenance in good shape, is quite normal, on the right side of Dharma.  For an inefficient bloke like me to aspire for nobility and aristocracy is not much in the rightness of things but rather an expression of greed and a desire for indulgence.  Such a person will be more deeply bogged down by royalty and its benefits, whereas Swadharma is supposed to liberate you successively from worldly involvement.  I have come to realise now, that Kesitdwaja's relieving me of my inefficient kingship, that was getting me really mired in this-worldliness, is God's blessing in disguise.  Once I have come to not being a king, if I do not make an effort to conquer my inner realm and realise my Self, that too when this man Kesitdwaja who has mastered the Ãtma Gnãna, has promised to give me whatever I ask for; there can be no greater fool than me!"

33.          "He had come to me staking his life to learn the correct Prãyaschittam for the Dosha that day and to give DakshiNa today because, he has the right attitude and is knowledgeable about Ãdhyãtmic Vidya, isn't it?  Though he has not become a recluse all by himself deeply merged in Ãtma Gnãna, his inner awareness is constantly and continuously keeping him on the right track in worldly affairs.  Because he knows that Ãtma is eternal, he is not bothered about the body being dead or alive.  Similarly, the weight of kingship does not pull him down like it has done to me, that he is able to take it in his stride.  His efficiency in statesmanship is also due to his knowledge of Ãtma Gnãna.  So it is prudent on my part to leave these matters of statesmanship safely in his hands."

34.          "Till day I was living in the forest with the intension of recapturing power when suitable opportunity presents itself.  Now, I have forsaken that idea and will never aspire for it in the future.  I shall take Upadesa from Kesitdwaja and do the Sãdhana for it here in the forest itself and attain to Siddhi" The above is Kãndikya's analysis of the situation within himself and his confabulations with his close set of advisers.  Kãndikya told Kesitdwaja very clearly, "So, my dear Sir and my brother, the DakshiNa you have to give me is to please give me Upadesa in Ãdhyãtmic Vidya and nothing else", in utter humility and Vinaya.  Kesitdwaja replied, "Is that so?  I hope you have analysed all the pros and cons.  You can get back your kingship and more if you want.  So better come to a decision after due deliberation."

35.          Kãndikya replied, "I have deliberated on the issue quite deeply.  In fact by snatching my kingdom from me, you have rendered a great favour.  You are able to run the matters of state quite efficiently without 'much ado'.  It is Ãdhyãtmic Vidya that has matured you to be able to manage the affairs of state so well.  So, I want only that knowledge and nothing else.  Strictly according to the Kshatriya Dharma instead of begging for money and materials, I am asking for endowment of knowledge.  So please oblige"!  Depending on the way things develop in our lives, at some critical point some people may suddenly arrive at total maturity.  The strength earned by years of Karma Anushtãna practices, resulting in clarity of mind added to divine blessings, suddenly in a flash had given him the necessary qualifications required for absorbing, practicing and progressing in Gnãna Marga.

Sworn Enemies Becoming Guru - Sishya
36.          True to Indian Culture Kesitdwaja took pride in hearing Kãndikya's request.  To see him progressing in keenness for Ãdhyãtmic knowledge, dispassion, enquiry, meditation and discernment of what is transient and eternal; instead of feeling jealous he felt pride.  He said, "My dear Sir, though I happen to know much about Ãtma Sãstrã, instead of completely devoting my time and efforts in Ãtma Sãdhana, I am still in the process of doing Karma Anushtãnãs for Chitta Shuddhi, practicing Swadharma for erasing of past Karmas cancelling out the effect of my past accumulation of sins and good deeds.  Then only I can come anywhere near comprehension of my Ãtma.  That is why, as we erase past sins by persevering and bodily mortification, I have to cancel out the good deeds by indulgence in royal pleasures.  So I have to continue for some more time in Karma Yoga and Raja Bhoga.  Whereas you have progressed beyond the need for any more Karma, and are ready to learn Ãtma Sãstrã and become discerning enough to go directly to Ãtma Sãdhana.  You are a lucky man.  Come and I shall teach you Vedãnta in all its 'sãngopãnga' – 'स + अङ्ग + उप + अङ्ग = साङ्गो पाङ्ग', meaning 'bits, pieces and wholeness'.  Here he calls his cousin in endearing terms as 'kula nandana' – 'कुल नन्दन', meaning, 'one who gives happiness to the family', as per the story given in Vishnu PurãNa. 

37.          Then he guides and gives Upadesa to Kãndikya by nicely adding Ashtãnga Yoga, Easwara Bhakti and the principles of Gnãna Tatva as given in the Upanishads, in a way as can be understood easily.  The importance given to Ãtma Gnãna in this land of Bharath Desh is something superb and unique.  That is why, these two cousins, despite years of being sworn enemies, fit in to their roles as a Guru and Sishya in no time!  Kãndikya absorbed the Upadesa very sincerely with brilliant understanding and comprehension.  Thrilled at his disciples receiving the teaching so well, Kesitdwaja asked his disciple, "Please ask me as to what more shall I do for you or tell you?"  Kãndikya with equal happiness, respect and gratitude replied, "How can there be anything pending anymore?  You have revealed to me the very indivisible and all pervading, Ãtma Swaroopa itself!  You have done everything to immensely honour and ennoble me.  You do not have to do anything anymore.  Please return to your kingdom most pleasantly."  With due respect and honour, he saw off Kesitdwaja back to his place.  Then Kãndikya, true to the Upadesa he had received carried out the necessary Sãdhana in all seriousness and attained to Nirvana.  Kesitdwaja also cancelling out the past sins by good actions of Karma and erasing the accumulated PuNya by whatever he was to enjoy in terms of Bhoga, did his Gnãna Sãdhana and obtained Moksha Siddhi.

Lessons Learnt
38.          This narrative in the Vishnu PurãNa teaches us many high ideals as lessons.  One is not to be deluded by knowledge by reading as though it is as good as Knowledge through experience but instead, by the dint of one's labour to endeavour to make it one's experience gradually step by step.  Next is to be devoted to one's duties to which one is born as Swadharma.  Third is to be sincere and faithful in performing one's Karma Anushtãnãs. Fourth is to try to learn about that Swadharma uncaring for even threats to one's own life.  Fifth is to consider trying to learn about Ãtma Gnãna to be greater than any other type of gains including obtaining a kingdom. 

39.          More than all these the one most important lesson is that when it comes to gaining knowledge, without any restrictions, uncaring for personal friendships and animosities, we should be prepared to learn from anybody as long as that person is knowledgeable in that subject and secondly, any deserving person interested in learning should not be denied, whatever may be the personal equations.  There is a KuraL by ThiruvaLLuvar that there is no locking system for Love.  Here PeriyavãL is saying that there is no restriction similarly for knowledge, in getting to know from a person who knows as well as in imparting to a deserving person.  This was the high standard kept by Indians as part of their Culture / PaNpãdu, as revealed by this story of the two Janakas Kesitdwaja and Kãndikya.  This intention to spread knowledge to all and sundry is also based on unrestricted and unconditional Love only!

(Deivathin Kural will continue on Indian PaNpãdu.)

Sambhomahadeva

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