DEIVATHIN KURAL # 92 (Vol # 7) Dated 12 Jan 2014
(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 last paragraph on page No 692
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)
11. The incident of Sozha Raja getting the boon from Agasthya
Rishi and bringing Cauvery River to Tamil Nadu is described in the famous
literary piece in Tamil 'MaNimekalai', in which the name of the king has been
mentioned as Kãndaman. I quote:-
senkadir selvan thirukkulam viLakkum
செங்கதிர் செல்வன் திருக்குலம் விளக்கும்
kanja vetkaiyil Kãndaman venda
கஞ்ச வேட்கையில் காந்தமன் வேண்ட
amara munivan agathiyan tanãdu
அமர முனிவன் அகத்தியன் தனாது
karagam kavizhtha Kãvirip pãvai
கரகம் கவிழ்த்த காவிரிப் பாவை
sengunak kozhugiya sambapathy ayal
செங்குணக் கொழுகிய சம்பாபதி அயல்
ponguneerp parappodu porundit tonra…
போங்குநீர்ப் பரப்பொடு பொருந்தித் தோன்ற...
mentioned here is the area known as Cauverip Poompattinam in Tamil Nadu. It is there that the River meets the sea, as
known to everybody. That place is also
known as 'Pugãr or Poompugãr' – 'புகார் அல்லது பூம்புகார்', and it was the capital of the Kingdom of Sozha Nadu.
12. The Cauvery that came following the
Sozha Raja came up to a place some four miles short of Kumbakonam near
Kottaiyur known as 'Thiruvalanchuzhi' – 'திரு வலஞ்சுழி' and ended there. It did not flow up to the sea. Normally a river either flows in to the ocean
or joins another bigger river, like the Yamuna joins the Ganges at Allahabad. Four miles west of Kumbakonam, where is the
sea or another river? What happened to
the River Cauvery there was this that it literally fell in to a huge cavern
with a subterranean tunnel. In that hole
on the Earth it looked as though somebody had made a huge and massive tunnel
winding in the clock wise direction beautifully. The River Cauvery just entered that
all-consuming hole on earth and vanished out of existence twisting like a
whirlpool that the place came to be known as 'thiruvalanchuzhi' – 'திருவலஞ்சுழி', meaning a hole-with-a-clock-wise-twist!
God! I was hoping that the Cauvery River
will flow for another 50 to 60 miles and then fall in the sea, whereas it seems
to have fallen into an abyss", thought the King of Sozha Nadu and felt
very sad. The point is that had the
river gone by the normal course, it would have created a delta area of rich
arable land. Instead of it now, all the
natural wealth that would have accrued to this part of the country will be
wasted unclaimed, making the King rue his fate!
We have seen that when they were trying to unearth lignite in Neivéli,
NW of Chennai, they had to pump out millions of gallons of water from that
subterranean grotto, isn't it? Similarly
in some mines, when they go digging into the earth at times, tremendous amounts
of water from reservoirs under the earth, gushes in causing enormous material
and human losses, that would have been a river which got trapped under the
earth sometime in the past.
King was highly perturbed by this predicament!
"The useful benefits that would have accrued to Sozha Nadu have
been lost by this unexpected event of the river running in to a hole. I thought that Cauvery was going to prove to
be Mother of Grace for my country and she should not be allowed to go waste
like this. What can be done now? How am I going to prevent this River from
vanishing like this and take her to the ocean?" Deeply thinking on these lines King Kãndaman
was taking a stroll. By chance he
reached this Kottaiyur where this sage EraNdakar was sitting in deep Dhyãna of
absorption in the Self! The King
prostrated before the Rishi doing a Sãshtãnga Namaskãra, praying and requesting
the Sage to suggest ways and means of saving the river from disappearance or
simply accord sanction so, by his divine grace!
Problem Solving by the
review of the situation enabled the Maharishi to hit upon a quick fix. "Evidently people have done some great
sin for a Mother of Grace like the Cauvery River to vanish like this, without
being beneficial to the world at large.
It is divine justice which caused the River to disappear under the
earth! As a counter to it only some
great sacrifice as a 'Prãyaschittam', can have the opposite effect of making
the River flow again on the earth's surface." This was clear to the Rishi. There is an adage which says that 'rãjãnam
rãshtrajam pãpam' – 'राजानं राष्ट्र्जं पापं', meaning that, 'the
sins of the citizen accrue to the King who has failed to guide them correctly'! So, the accumulated sins of the people will
cause a major calamity. As atonement for
that in expiation, the life of a King or Yogi may be offered. As it is in a Gnãni there will be good-will
and compassion towards all living beings quite naturally, as he would have
realised the indwelling inner being in all people as Easwara. So, within him all people are included. Hence sacrifice of such a Gnãni can achieve
is what EraNdakar told the King. At once
the King came forward and said, "Very Good! In that case, I shall sacrifice myself for
the welfare of my people for their future well-being. My bringing the Cauvery River from Kodagu is
nothing much to talk about. That I have
been given a chance to offer my life for the sake of the welfare of my people
and in the bargain, if I am able to take this River further on up till the
ocean, that is a great opportunity."
Happily he was about to sacrifice himself. Kings are rather used to much pomp and show
known as described by the phrase 'raja bhogam' – 'राज भोगं', meaning 'Royal Pleasure'! When
the King was ready for self-sacrifice, will EraNdakar being such a great Gnãni,
keep standing as a witness to such a sacrifice?
He said, "My Dear Sir! We
are people who have or supposed to have already given up all bodily identification,
sense and luxuries and are supposed to think of this body as a burden obtained
by chance. So, if for the sake of common
good, if a human body is to be sacrificed, it is us who have the first right
we see in the world people fighting for their rights for getting some benefits. Here the King Kãndaman and Saint EraNdakar
were fighting as to who has greater priority to give up their life in
sacrifice! "People's burden of sin
should rightly go to the King who has failed to correct them, I am sure",
said the King. Rishi also did not give
up. He said "You get a chance to
sacrifice yourself in the battle field too.
I cannot be participating in battles.
In age also you are younger than me.
If you give up your life now, as you have not yet lined up and trained
the next in line, there will be chaos as to who should be the ruler for this
country. Your sacrifice in good faith
may create more chaos. I am the one who
gave an answer to your problem and am in a position to demonstrate the solution
too. I will not just stand around and
let you sacrifice your life, as that will add to my discredit as having been
responsible for the killing of a King!"
Saying so, he came to the place where the river was flowing in to the
abyss and jumped in to it headlong.
The Risk Taken in Giving
witness to this scene is credited to have made an observation in the form of
sloka meaning, 'It is better not to say anything, as to say what is not good is
anyhow forbidden and saying what is good for others may also land you in
trouble, as it happened with EraNdaka'.
The sloka is like this: –
hitam na vãchyam ahitam na vãchyam
हितम न वाच्यं अहितं न वाच्यम्
hitãhiteva naiva vadet kadãchit
हिताऽहिते नैव वदेत् कदाचित् |
hitasya vaktãpi vibhattimeti
हितस्य वक्तापि विबत्तिमेति
erandako nãma bilam prvishta:
एरण्डको नाम बिलं प्रविष्ट: ||
is some justice there in that sloka.
Lots of things keep happening in this world. Much that happens, are by divine order based
on one's own good and bad Karma. If a person is only keeping his mind on the
good / bad and right / wrong actions by others, he is likely to be issuing
advices to all and sundry, without any time for personal ennoblement of
self-analysis and self-realization! So,
understanding one's own limitations, one should restrict the tendency to give
advices to others, except when asked for.
This is true for most of us, common people of the world. That is the lesson from the sloka. If after giving advice to others, if we are
not mature enough to live by our own advice, it is better to keep quiet. Especially as a follow up of our advice, if
we may have to do some sacrifice and we are not prepared for it, then silence
is golden! However if not today, we have
to cultivate the right attitude and train our minds, to be able to do the
supreme sacrifice, one day in the future at least.
matter of Mahatmas is different. They
have attained the maturity and ripeness.
Having understood the God's divine will and human vacillations, they
will simply accept whatever happens most submissively without any regrets or
grievances. By their devotion and
piousness they may change the course of events, without an iota of thought that
they are doing it! That is, the absence
of conceit and pride will characterise their actions. Or they may ask for or even force the issue
with God, like Sundara Murthy SwamigaL.
Or they may sacrifice all the power of their years of self-denial and
through that neutralize the load of sin in the world, thereby cause some good
for the common weal.
be someone witnessing what happened to this excellent specimen of EraNdakar,
that he had to sacrifice his life itself, might have made this sloka that it is
better not to give any advice to anybody.
Another version is that EraNdakar himself said this sloka before
entering that hole on earth. But I do
not contribute to this version. A person
of his stature and nature, even while doing the supreme sacrifice of their
lives, will be doing so cheerfully with a whole heart, thinking about benefits
likely to accrue for the common people of the world and not be cribbing,
cringing and cursing their fate! What
occurs to me is that, if at all there were tears on the eyes of EraNdakar, it
could only have been 'ãnanda bãshpam' – 'आनन्द बाष्पम्'. He would have thought, "One day or the
other this body has to drop dead anyhow.
That instead of dying due to some disease or accident has been so
enabled to be made into an offering for the welfare of humanity and that is
welcome indeed!" As he was
ViLakkeNNai Swãmiyar, like the ÃmaNakku Kottai gives the castor oil by
squeezing itself helping the world, he must have been wholesomely blissful,
while sacrificing his body!
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