DEIVATHIN KURAL # 127 (Vol # 7) Dated 02 Apr 2014

 DEIVATHIN KURAL # 127 (Vol # 7) Dated 02 Apr 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 middle of page No 977 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)

119.                  Mostly in Pravaram three Rishis names will be mentioned starting with the name of the Rishi from whom the name of the Gothram has evolved with their lineage mostly of the Rishi's name then his son's name and then the name of his son.  In Pithru TarpaNam this list will be in reverse order, that is, first the father's name then that of the grandfather and then the name of the great-grand father will be mentioned.  In marriages it is the custom to say this Pravaram loudly for all the assemblage to hear, if need be with a loud-speaker.  It is a must that the bride and bride-groom should be from different Gothram, evidently to avoid in-breeding.  So to indicate that the marriage is taking place with that dictum as the ground rule, a sort of announcement is made for all to hear in which, the Pravaram as in Abhivãdanam as well as the way it is done in TarpaNam with a slight change in the order is announced.  That is, first as in Abhivãdanam the names of the first three Rishis will be mentioned and then the name of the great-grand father, then the name of the grand-father and then the name of the bride-groom's father and then the name of the bride-groom.  Then similar information is provided with equal gusto by the Pundits who are accompanying the bride's family from their side, about their first three Rishis and then the names of the girl's antecedents.

120.                  In Abhivãdanam that the first three Rishis' names will be mentioned is the main thing.  Then the name of the Gothram will be followed by mention of the particular Sutras which list the daily and periodical Karma Rituals the individual follows, the specific one of the four Vedas followed by his family and the branch of the Vedas specially studied and followed by his own name, ending with a 'Bhoh:' – 'भोः' completing the action of his Namaskãra.  The whole thing would mean to say after his Namaskãra, he says as follows, "I belong to so and so Gothram of the first three Rishis of names so and so, belonging to and practicing this particular branch of the Vedas, known as so and so, here I am submitting my regards and obeisance to you, my dear Sir!"

121.                  Just think of what a great tradition we belong to!  As much as we can remind ourselves, as to how we belong to which branch of the Vedas, that do the utmost for the wellbeing of the all the living beings of the world, it will be that much good for our own attitude and behaviour.  We will strive to live up to our reputations and try and be worthy descendants of such wonderful traditions.  Thus saying of Abhivãdanam itself is a reminder and inspiration.  So that this idea may instil in our minds, it has been insisted that we should be repeating the contents of the Abhivãdanam even to people like our close relatives.  Every time we say the Abhivãdana mantra, we are reminded of that branch of the Vedas to which we belong to, the names of the great Rishis who have been our fore-fathers, the greatness of the dynasty to which we belong, are all be replayed in our minds; and that is meant to be so!  Our own name is only part of the latest addenda, which is mentioned at the end.  For all this, when we start saying 'Abhivãdaye…' it means to say, "Let me correctly introduce myself to you, expecting your reply of blessings"!

122.                  The correct response for Abhivãdanam is known as 'Pratyabhivãdanam'.  It is said that Namaskãram is not to be done and Abhivãdanam is not to be conveyed to such a person who does not know as to how to correctly respond with 'Pratyabhivãdanam'.  The one receiving the Namaskãra is supposed to respond with, calling the name as announced and say, "Deerga ãyushmãn bhava, sowmya" – ''दीर्ग आयुष्मान भव सौम्य!"  Like the embargo not to do Namaskãra to someone who does not know as to how to respond with formal Pratyabhivãdanam, there are some other restrictions.  Even if knowledgeable of all systems and procedures, when an elder is lying down, or is in the process of doing Pooja, Japa or Homa, when he has applied oil to his head preparatory to having a bath, or when he is having such preparatory materials such as Teerta Pãtram, flowers, Akshata, darba grass and Samit (for an intended Karma) or when he is about to have food and on certain other occasions; we are not to do Namaskãra to him and say Abhivãdanam. 

123.                  Then again there are some taboos about whom this formal announcement of Abhivãdanam is not to be done, like to people who are 'Yateen', that is Sanyãsis like us.  Before finishing with Yateen there are some names listed to whom the Abhivãdanam is not to be made to: -

devãn, nadeem,  sabhãm, vrukshãm, agneen api tathã yateen |

देवान, नदीं, सभां, वृक्षं, अग्नीन् अपि तथा यतीन् |

dandavat praNamet bhoomow nãbhivãdanam ãcharet ||

दण्डवत् प्रनामेत भूमौ नाsभिवादनं आचरेत् ||  For all these listed here, we are to fall flat on the ground like a pole and do Namaskãra and are not to say the Abhivãdanam of self-introduction.  Who are they?  They are first, the Devas, the Gods.  That is why at home after a Pooja and in the temples we are not broad-casting information on our antecedents.  Then the rivers, which can be and should be respected but, no Abhivãdanam please!  We do Ganga Pooja in Prayag and Samudra Pooja at Rameswaram.  During those occasions we are not to say the Abhivãdanam.  Say there is big assembly of learned Masters.  If you meet any of them separately, we should be doing Namaskãra followed by Abhivãdanam individually to each one of them.  But when meeting them together as a Sabha though we have to do a Namaskãra to the Sabha collectively, no Abhivãdanam need be said here.  So also, we are to do Namaskãram to trees like the Banyan or Pipal / Bodhi / Fig Religiosa aka Holy Fig, without Abhivãdanam and to the sacred Agni or fire of a Yagna Kundam.     

124.                  Now let me carefully tell you that, for elder women other than your mother, we are supposed to do Namaskãra without Abhivãdanam.  Had I said so earlier, in these days of demand for equal rights of women all over the world, people would have been ready to pick up cudgels at once.  But now, since I have said that, we are not to make the Abhivãdanam statement to Devatas, Sanyãsis, Sacred Waters of Rivers and Oceans, Learned Assemblages of Sabhas and ladies other than one's own mother; it is emphasized that there is no partiality than for some unknown reasons, there is a rule like that, for which there may not be any objections, please!

125.                  Though for ladies who are elders we are to do Namaskãram, Abhivãdanam is done only to one's mother.  That is how it has been going on in tradition.  (May be the Mother will know and check as to whether the boy is correctly remembering the words or not.  Anyhow, that is how it has been going on.)  Guru Patni and after mother's demise, the elder brother's wife are given the same respect as shown to one's mother.  Then there is a rule that we are not to do Namaskãram to anybody who is at a height or at a lower ground, may be for the obvious reason that one, he may not notice and two, you may fall down, doing a Namaskãr to someone on a lower ground.  Of course, if you have taken the title as a Guru, you have to suffer in silence, receiving more Namaskãram-s than others that you cannot help! 

126.                  There are rules galore to be followed by the one doing Namaskãra.  He should not be having in his hands what the person being respected is having.  Menfolk should not be wearing the Anga Vastram or shirt.  He should tie it around the hips.  Bare body is important as he is surrendering without hiding anything, especially with an open heart.  Both the one doing it and the one receiving Namaskãram, should not be unclean.  You cannot be doing your ablutions or munching something or spitting out while doing Namaskãram.  The person who is highly qualified in Vidya or Anushtãna or Gnãnam, should be respected by our doing Namaskãra, even if he is younger in age.  There is one view that to do Namaskãra the other should be at least three years elder.  I am of the opinion that, instead of being too finicky about it, starting from someone who looks slightly elder, it is good to lay this body down on the ground in an expression of humility, abidance and respect, aiding one's own sense of PaNivu.  On the yearly day of AvaNi-Avittam even a person elder to us by one period of Muhurtam is searched for and given homage to by way of Namaskãra.

Our Namaskãra Precedes the God's Names!

127.                  Before telling his own name through Abhivãdanam, what he does is 'PraNãma' (a synonym of Namaskãra), punning on the word as it sounds like 'Pre-Name'.  But in fact our Namaskãra is preceding even the names of Easwara and NãrãyaNa as in Panjãkshari and Ashtãkshari Mantras, as we say, 'Om Nama: Sivãya' – 'ॐ नम: शिवाय' and 'Om Namo NãrãyaNãya' – 'ॐ नमो नारायाणाय'!  Thus in both the Mantras our Namaskãram is placed ahead of their names.  Though we Sanyãsis pass on your Namaskãra to NãrãyaNa, Parameswara is also fond of Namaskãra.  Generally Siva is considered as being very fond of continuously bathing and so is called as 'Abhisheka Priya' – 'अभिषेक प्रिय' and Maha Vishnu is said to be fond of decorating himself and so is known as 'Alankãra Priya' – 'अलङ्कार प्रिय'.  Siva is said to be ever fond of bathing as Ganges River is pouring down from his locks on his head.  Maha Vishnu as the Emperor of all the worlds, as the King of all Kings, is wearing his ear rings, necklaces, silken clothes, golden ornaments inlaid with any number of the nine-gems known as Nava Ratna, in every part of the body in the fingers, hands, hips, biceps, anklets in the legs and so on.  Easwara is also fond of Namaskãra, as the famous 'Sri Rudram' is so full of obeisance-s with repeated 'Nama', that it is also known as 'Namakam'!     

No Abhivãdanam to a Sanyãsi

128.                  We were discussing the matter of Abhivãdanam.  I mentioned about the fact that, we Sanyãsis are neither supposed to receive the Namaskãra-s nor are we supposed to give Asirvadam-s.  So as to remove any doubt that people may have on the subject, I wish to tell you that there is no question of your having to do Abhivãdanam before us.  Let me further elaborate the issue.  For a Sanyãsi, just so as to accommodate the societies' need to express their respects, this Namaskãra has been allowed, as I said earlier.  Whether I said so earlier or not, I am now saying so!   Sanyãsi is not supposed to even see as to who is doing Namaskãra to him and getting to know the details about that person, as his mind and entire attention is to be about Ãtma.  For him the one respecting him (doing 'vandanam' – 'वन्दनम् ') and disrespecting him (doing 'nindanam' – 'निन्दनम्') are one and the same!

(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 # 175 (Vol #3) Dated 13 Jan 2010.

DEIVATHIN KURAL # 175 (Vol #3) Dated 13 Jan 2010.
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti 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. To day we are proceeding from the middle of page No 803 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://Advaitam. blogspot. com constantly updated.)

27. As I was saying, in Nrutyam, there is only movements of the body parts to the accompaniment of the 'Jati Swara-s', which evokes a sense of beauty, without touching on emotions, as there is no music, no song with meaning and no facial expressions. The very movement of the body parts has that effect. In Kathakali, more prevalent in Kerala, we see a contrast to the Nrutyam. In it without a word being spoken, the dancer would only convey all the meanings through slight movements of hands, legs, lips, eye brows and eyes. The body parts would hardly move as they would be heavily made up as though in straight jackets! They will speak through the eyes and eye brows! They will convey a story that is a 'Katha', through dance that is a 'Kali', making it 'Kathakali'.

28. In Tamil, we mean happiness, by the word 'KaLi'. (Please note that 'Kaali' is the name for Durga Maata Ambal or Mother Goddess, not to be confused with this word, 'KaLi‘.) Dancing with happiness is 'Kalikkoothu'. That is why the 'Ambalak Koothan' the cosmic dancer is revered by a sweet neivedyam of 'KaLi' on the day of 'Arudra' star. To express the 'mano bhaava' through words in a song, through movements of the body in dance and create an atmosphere of thrill and beauty; or without any 'mano bhava' being expressed, to convey a sense of beauty through the nuances of the Raaga and Taala and Swaraa-s; is all a celebration of beauty and our appreciation of it! The aim is to take the participant and the observer, nearer the inner Self, forgetting the world of business at least for a short period of time!
29. The flow of the sound of the beat is called 'Laya', do you know why? It is so called because of it's power to completely absorb you in it's flow, without any other thought whatsoever! When the percussion instrument 'Mrudang', the 'mrudu + ang' is played on, it can do the same! So does 'sruthi' the basic 'saa paa saa' sound repeating itself when the 'Taanpura or tambur' is sounded. You can have the same experience of 'laya', when you hear 'raaga aalaapanaa' of any raaga, without even the help of the song, which is yet to be sung! Like the colours of the rainbow and or flowers, the 'atma aanandam' is felt on such occasions, when you forget the world and are truly in your self, in your element. The one who gives that happiness then is your own self, or Atma or God, who else? So all this beauty of the art, all this soundaryam and maduryam is your real swaroopa, is your real self, which you are able to experience, those few moments! So it is all closely intimately in-sourced!

30. The basis of all beauty in and out of this world is all 'Easwara' or God only! Our Adi Sankara Bhagawat Paadaal calls the flow of beauty from Ambal as 'soundarya lahiri'! That is why one look at the evening sky sends us into raptures, that is if you have the time and inclination to do so and not otherwise preoccupied! A look at a flower can make you forget all your worries. When you hear cuckoo calling in the early morning of a spring or see a peacock dancing welcoming the rains, it touches the core of your heart, thrilling you. As I said before, a Raaga Aalaapanaa, (even when heard from a distance, no need for words or the accompanying music,) can do wonders to your mood. Your happiness will stop your world for a split second and bring tears to your eyes!

31 Just think of the sound of Krishna's flute, floating in the breeze can make you melt with a clean, sacred peacefulness. That something is divinity in a form recognizable by the being! Looking at the ice covered slopes of Himalaya-s, you can feel the chillness in your bones with a pleasure that comes of being one with nature at its purest. To see Taj Mahal in the full moon light, people from all over the world visit India, because the divine beauty of the Taj Mahal has that apparent serenity.
32. In the end of Vibhuti Yoga, in Bhagawat Gita, Sri Krishna says, 'Vibhuti' is the defining quality of 'Vibhu' that is all pervasiveness. The whole universe can be defined by the word, 'charaacharam', that is, 'chara + achara' of 'mobile and immobile' things. He says that in this whole world of static and moving things, there is not a single iota of existence other than me! "na tad asti vinaa yat syaan-mayaa bootam charaacharam". Those who are aware, know that there is nothing not permeated by divinity! They are known as 'Gnani-s'. They know that behind all, stone and sand; good and bad; positive and negative; ugly and beauty; the reality is God. They know that behind all triplets of seer, seen and sight; knower, known and knowledge; the truth is only Him!

33. In Vibhuti Yoga, he lists all those things that are rather famous for some reason or the other. You know that for every single Lata Mangeshkar known for her singing, there are thousands of equally great voices that are never heard. For every single Taj Mahal known for its architectural beauty, there are thousands of such wonders unknown to people, all over India. In answer to Arjuna's question 'how am I to recognize your presence?', Bhagawan gives this reply, as given in the subsequent paragraphs'!

34. "Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, birth, existence or being, non- existence or death, fear and fearlessness, non-injury of Ahimsa, equanimity, contentment, austerity, beneficence, fame, ill-fame, that arise amongst people of different kinds are all me. The seven great sages, the ancient four of Sanaka, Sanandana, Sanatkumara and Sanatsujata, possessed of powers like me, are all from me and come back to me." He goes on to say.

35. "Now I will tell you of my most prominent divine glories. As they are illimitable, it is not possible to describe all of them! I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle and also the end of all beings!"
36. "Among the twelve Adityas, I am Vishnu; among luminaries, the radiant sun; I am Marichi among the (seven or forty nine) Maruts; among stars Moon am I. Among the Vedas I am the Sama Veda; I am Vasava among Gods; among the senses I am the mind; and I am intelligence among human beings. Among the Rudras I am Sankara; Among the Yakshas and Rakshasas, the lord of wealth (Kubera); among Vasus I am Pavaka(fire); among the seven mountains, I am Meru; among the household priests of Kings, O Arjuna!, know me to be the chief Brhaspati; among the soldiers I am Skanda; among the lakes I am the ocean."

37. "Among the great sages I am Brighu; among the words I am the one syllabled 'Om'!; among sacrifices I am the sacrifice of silent repetition (japa); among the immovable things I am Himalayas; among the trees, I am Peepul; among the divine sages I am Narada; among the Gandarvas, Charatha; among the perfected, I am sage Kapila; I am Ucchaisravas born of nectar, among horses; among lordly elephants I am Airavata; among men the king; among weapons I am thunderbolt; among cows I am the wish fulfilling cow called Kamadhenu; I am the progenitor, the God of Love Kandarpa; among serpents I am Vasuki."

38. "I am Anantha among the Nagas; I am Varuna among water-deities; Aryaman among the manes am I; I am Yama among the Governors; among the demons I am Prahlada; among beasts the Lion and among birds the Vinata's son the Garuda; among the purifiers I am the Pavana the Air; among warriors I am Rama; among the rivers I am Ganga the Jahnavi; among creations I am the beginning, middle and also the end; O Arjuna, among the sciences I am the knowledge of the Self and Logic among controversies."

39. "Among the letters of the alphabet, I am the letter 'A'; I am the dual among compounds; I am verily the everlasting time; I am the dispenser of the fruits of actions, having faces in all directions; I am Death among the all-devouring ; among feminine qualities, I am name, fame, prosperity, speech, memory, intelligence, firmness and forgiveness and I am prosperity among the rich; among the hymns I am Brihatsama; among the months I am the Margaseersha; among the seasons I am the flowery spring; I am gambling by the fraudulent; splendour among the splendid; I am victory of the victorious; determination of those who are determined; goodness of the good!"

40. "Among Vrishinis I am Vasudeva; among the Pandavas I am Dhanajaya the Arjuna; among the sages I am Vyasa; among the poets I am Usana the Kavi; of those who punish, I am the sceptre; among those who seek victory, I am statesmanship; among secrets, I am silence; among knowers I am knowledge. Whatever the seed of all beings, that also am I, O Arjuna; there is no being mobile or immobile that can exist without me! There is no end to my divine glories, O Arjuna, but this is a brief statement of Me and my divine glories. "

41. "Whatever being there is glorious, prosperous or powerful, that know thou to be a manifestation of a fraction of my splendour. But, of what avail to thee is the knowledge of all those details, O Arjuna? I exist supporting the entire universe with a fragment of Myself, I remain. 'yatyat vibhutimat sat-tvam srimat oorjitam eva vaa I tat tat eva avagasccha tvam mama tejomscha sambhavam II'

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 166 (Vol #3) Dated 22 Dec 2009.

DEIVATHIN KURAL # 166 (Vol #3) Dated 22 Dec 2009.
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti 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. To day we are proceeding from the middle of page No 765 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://Advaitam. blogspot. com constantly updated.)

85. After 1947, while we might have started with much nationalistic fervour, as the time went on, our freedom has not been made full use of in re-establishing our real national culture and strong points of our old value systems. We have been spending all our time and resources on aping, mimicking and copying the west in all walks of life, in the name of modernization and progress! Then by bringing in the concept of secularism, we have only put our own Hindu culture under shackles! So, as far as Ayur Veda is concerned, whatever Panagal Raja did to start with before 1947, has not been made full use of. Recently however, there are some indications of revival.

86. The only way that Ayur Veda can be revived is by making it more popular and widely practiced. There are three reasons as to why this system can be adopted as the main-stay in our country. First thing is that in Ayur Veda, what is forbidden in our aachaaraa-s is also taboo in this generally. Second is the ambient weather conditions existing in our country to which Ayur Veda is better adapted. Third is the fact that it is affordable cost wise. One more reason is that it's medicines can be very pleasant tasting to the mouth. Many of the herbs have pleasing aroma. Even some items like castor oil a purgative and 'nilavembu' that is rather bitter, do not stink like most of the allopathic medicines do!

87. Is it not very sad that, when surgery as a methodology has gone to rest of the world ( who did not know a thing about it ) from this country, we have been reduced to the condition of wondering, "Is there surgery in Ayur Veda?"! If we end up losing what is our hereditary privilege, we will have nothing to be proud of anymore! Instead we make a big show of exhibiting our Tribal Dances to foreign dignitaries and feel rather smug that we have done our duty in safe guarding our national culture!

88. Ayur Veda has all the characteristics and defining qualities of how a medical science should be; such as analytical knowledge of human beings, animal and plant bodies; study of diseases including symptoms, indications and reasons why they happen, methods of prevention, their treatment and follow up including all aspects of diagnosis and prognosis; study of the plants, methods of getting the raw materials from those plants, methods of preparing the various oils, ointments, khashayams, kwadams, tablets and powders! It is a national heritage to be protected, preserved and made proper use of. To let that wealth of knowledge go by default will be a monumental irresponsibility! We should spare no effort to revive and rejuvenate Ayur Veda to its fullest functional effulgence. Let us bear in mind the fact that Ayur Veda is closer and friendly-friendly to our religion and culture.

89. "Noyarra vaazhve kuraivarra selvam", is a Tamil adage meaning, 'to be healthy is the endless wealth'. Another one says, "suvarai vaiththu thaan chithiram", meaning, 'for a drawing or painting you need a wall or an easel'! They both emphasize the importance of healthy living. As Oliver Goldsmith the English writer poet, has regretted, village life with its unpolluted atmosphere, simplicity and healthy habits have been lost forever to city life full of stresses and strain with all verities of pollution, causing diseases to multiply to unmanageable proportions! It is a sad fact that villages to-day are only small scale townships, though retaining some of the old world charm! For the ills of human misbehaviour, we have to pray to God to intervene. To deserve that God’s intervention we have to take a vow ourselves to become more and more Nature Friendly in all our endeavour, attitudes and behaviour. There is no other alternative. In so doing, going back to Ayur Veda is one of the steps.

90. At the end of any pooja or Yaaga, the Pundit will be telling about the 'phala sruti', that is the good effects of our having done the pooja or whatever. Invariably there will be a phrase, "...rogaarthie muchyate rogaath...", meaning, 'let the people who are suffering from ill health be relieved of their diseases'. To protect, sustain and nourish our religion, it is clear that we should try and maintain good health. In doing so, let us make use of Ayur Veda which is close to the ideals and methods of our religion and culture. I pray to God to bless you all to benefit from this lecture on Ayur Veda!

Sambhomahadeva.

DEIVATHIN KURAL # 165 (Vol #3) Dated 19 Dec 2009.

DEIVATHIN KURAL # 165 (Vol #3) Dated 19 Dec 2009.
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti 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. To day we are proceeding from page No 759 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://Advaitam. blogspot. com constantly updated.)

73. In the process for physical rejuvenation much of Chemistry as a science is involved. Preparation of the chemicals, can be done while located in a cattle fair or while located under a Nellikkai tree (Aamalaka: Sanskrit name or Emblic Myrobalan botanical name). You can see the parallel between Dharma Saastra-s and Vaidya Saastraa here. The dust of the cow’s hoofs are considered as sacred in one and found suitable in the ambient environments for preparing the concoctions in the other. Similarly sitting under a Nellikkai tree is considered as very suitable for meditation and deep concentration as well as for preparing the Ayur Vedic medicines. What is good for spiritual efforts is also good for the body’s treatment. All told, Kayakalpa methods cause positive improvement in the skin, muscle, blood and nerves.

74. Other Sciences in Ayur Veda. We have seen as to how Chemistry as an applied science, is in use in the preparations of Ayur Vedic medicines. In addition you may be surprised to note that some seven or eight other disciplines of science are also part of the Ayur Veda. You have to intimately know about various plants from which we are to get the herbs. So Botany is involved. Individual medicines, their dosages, proportions in which they are to be mixed and the periodicity of administration will all differ, depending on intensity of the diseases and the physical condition of the patient. So, the Vaidya better be aware of the Physiology of human body, in all its intricacies.

75. At least in the past, the same Vaidya had to take care of human beings as well as domestic animals. So, he had to know quite a bit of Zoology too. Our ancestors had the power to see through all such extremely subtle areas of knowledge to arrive at cogent scientific deductions of facts, truths and concepts. Their compassion did not stop at human beings and animals. For the likely diseases of plants they evolved what is known as, ‘Vrukshayur Veda’ meant for plants and trees. When it came to mixing the ingredients in correct proportions for making the medicines, they had to have perfect knowledge of Mathematics and Physics.

76. Sir. P.C.Ray is a scientist who has studied the Veda-s and Saastraa-s and arrived at the conclusion that all modern sciences including Physics originated and systematically studied to a fairly advanced stages in ancient India some two thousand years back! His findings have been accepted grudgingly with awe by many modern scientists that, what has been discovered within the past two to three centuries, seem to have been known already to Indian thinkers of the past.

77. What is much appreciated by foreigners is that our ancient scholars have not only worked out the correct medicines but also the most appropriate diet restrictions for all diseases. The word for diet is ‘patyam’, that is the path or way to go! It is not only enough to take the prescribed medicines, but also avoid certain foods and take certain other foods in some specific proportions! The common rule of ‘patyam’ is that all people should have ‘upavaasam’ once in a fortnight. Once in a while everybody should skip a meal. Vaidya Saastram considers that in each ‘paksham’ that is, during the waxing or waning of the moon, it is good to have total fasting for a day, That is the Ekadasi Vratam. This is another area where the Dharma and Vaidya Saastraa-s go hand in hand!

78. Why should we follow this Ayur Veda method? We as people of this country, should be following this method which is our own! That is one reason. Secondly, abiding with Ayur Veda, we will automatically be observing the Do’s and Don’ts of our Aachaaraa-s. There is one more reason. By strictly abiding with this method, we will be living a life very close to nature. That is, if we believe in a God as a creator and sustainer of this whole universe then, living our life close to nature we will not be transgressing the laws of nature. In countries all over the globe, in each area the terrain and climate differs, based on which their source of food and habits differ. In each of those areas, nature has made available suitable antidotes in the form of herbs, for the sort of diseases likely in those areas. Accordingly also in each of those areas, an appropriate medical system has evolved locally.

79. Our country is one of balanced climatic conditions, with a suitable mix of all types. This place is meant to be peopled by the Saattvic guna oriented lots. Accordingly for them the required herbs and other materials are locally available here as arranged by nature. This land is the ‘Karma Bhumi’. For the ‘Karma Anushtaanaa-s’, the spinal cord is the rules of Dharma Saastraa-s. The people living here are required to carry out their duties of protection of their self and properties, relief from diseases and sustenances; without transgressing Dharma Saastraa-s. That is why our ancestors could divine the details of Ayur Veda by God’s Grace! God’s Grace is evident in the form of Mother Nature, in each area of the Globe. Man has to realize this simple fact that he is part of the Nature and not it’s Master.

80. Not only in the Science of Medicine, in the area of ‘Shilpam’, that is the way we construct our houses, living areas and buildings; there is a method that is suitable to that local area based on its ambient local conditions and availability of raw materials. You simply cannot copy what is done in Alaska or Japan or Timbuktu, here in Chennai. Similarly, if you take Agriculture, it has to suit the local land and culture! Otherwise, it leads to ‘ativrusht‘i , that is floods and ‘anaavrushti‘ , that is water scarcity! Knowledgeable people are all the time drumming in to our ears, ‘not to disturb nature!’ (KTSV adds:- If you simply try to copy from elsewhere, it leads to chaos, as is being done by the so called Globalization now-a-days!)

81. I am not saying all this. In ‘Charaka Samhita’ the book of authority in Ayur Veda, this matter has been said in no uncertain terms:- “yasmin dese hi yo jaata: tasmy tajjoushadam hitam”. In each area of the world, many people come in to existence. So also the local herbs come into being. This does not happen blindly or hap-hazardly! This is ordered, disciplined evolution in that area. Wherever a man is born, his required medicine is to be made from the materials as available in that area. Such a material out of which Ayur Vedic medicines can be made, has a name in Tamil as ‘charakku’. May be that this word has evolved from the name of the Rishi Charaka. Later possibly this word came to mean all ‘materials’ or goods.

82. Let Ayur Vedam Get Longevity! Now the pathetic condition obtaining is such that, because of my promptings and just to oblige me, if you all decide to change over to Ayur Veda medicines, all of you may not be able to find suitable doctors. For a long number of years, the fact that to do studies in medicine, you had to have knowledge of English as the basic requirement. Some 50 years back there was some hope of a change. Then in the Chennai State a party by the name of Justice Katchi came into being. On the one hand they were not supporting the Independence movement of the Congress party! On the other hand they claimed that Brahmin’s domination was too much in all walks of life, including all trade, industry, social and political spheres. Amongst them also there were some who were capable of unbiased opinions. One of them was Panagal Raja. The present Panagal Park, Thyagaraja Nagar in Chennai is named after him. Even Thyagaraja Nagar, that is what is known as T.Nagar to-day, is named after Pitty Thyagaraja Chetty of Justice party only!

83. For some time, Panagal Raja became a minister under the Britishers. Whatever his other beliefs and views; he felt that as a local, he should be taking some measures for reviving ancient Indian culture. He was well qualified in Sanskrit. So he wanted to revive the Saastraa-s (Not Dharma Saastraa-s) concerning arts, crafts and sciences. He was of the opinion that Indian Ayur Veda is the best for Indians, being more body friendly for us and that other types medicines cause avoidable harms. Since at that time India Ayur Veda was gasping in its last breath, he started an Ayur Vedic Vidyashala. Had he stayed on for some more time, I am sure that he would have done his bit for Indian Jyotisham, Ganitam and Physics.

84. Whatever you may think of my national patriotic spirit, it is those who claim to be highly motivated by Nationalism, Patriotism and Swadeshiyam, who have done next to nil to revive our arts, sciences and crafts! The whole effort since our independence has been in copying western language, dress, out-look, manners, habits and culture, to the utter neglect of true Indian ethos and spirit! At least through the Justice party people, Ayur Veda got some first aid and revival, that since then at the speed of a snail or tortoise, it has made some progress. To-day, uit so happens that, those who do certain number of years of study in the normal stream of medicine and then do some specialization in Indian Medicine, could be given a G.C.I.M., (General Certificate of Indian Medicine) as a degree! (This was in the year 1958.)

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 164 (Vol #3) Dated 17 Dec 2009.

DEIVATHIN KURAL # 164 (Vol #3) Dated 17 Dec 2009.
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti 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. To day we are proceeding from page No 754 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://Advaitam. blogspot. com constantly updated.)

63. We as Indians were the pioneers in many fields of human endeavour. Our track records say that we were masters of excellence in all those fields. It is just pathetic to note that both Charaka Samita and Susrutha Samhita have gone in to oblivion and are now making a recovery. Between the two, Susrutha Samhita has not yet made a full recovery into practice!

64. Let me tell you as to what is pathetic about this. You may be knowing about the set of books known as Encyclopedia Britannica, which gives us information about every art, science and other disciplines in detail, about their history of evolution and development. Every 30 years their editions are updated to add newly obtained knowledge. What is given there is that, surgery was born in India. From India the knowledge of Surgery got exported to Greece via Arabia, then to Italy from where it spread all over Europe.

65. In Susrutha Samhita, there is talk of all sorts of surgical instruments. People researching in to etchings on palmyra leaves relating to descriptions in Rik Veda, to Purana-s, to literature on Epics, have opined that surprisingly subtle details of methods in surgery were known to our ancestors. A brave queen, named Visbala the wife of Kelan in Rik Veda, lost her leg in battle and she was given an iron prosthetic leg in lieu, by Aswini brothers, who were physicians of the Gods. In Valmiki Ramayana, there is mention of Indira losing his male organ for having misbehaved with Ahalya. A goat's male organ was transplanted, as reported. Syavana and king Yayati got their old age replaced by youth as described in Maha Bharata. These are all not just mythical information but supported by research scholars of the present day who have presented papers in our 'Vidvat Sabha-s'. Because, in the Vaidya Saastraa-s we find very clear expositions on 'artificial limb surgery, transplantation of body parts, rejuvenation and skin grafting'!

66. The important critical stages in surgery are, saving the body part from becoming septic, sedation for ensuring that the patient does not suffer from extreme trauma due to high levels of pain, avoidance of blood loss and temporary stoppage of the functioning of some body parts and their restart cum revival after the surgery is over! There is clear evidence that in all these four areas, expertise was already existing even in very olden times!

67. Kulasekara Aazhwaar has expressed an idea in his song to God which means, 'as the patient is not antogonized even when the doctor cuts his body and cauterises, whatever you may do to me, my love for you will not be any less'. In Tamil it says, "... vaalaal aruttu(ch) chudinum...".

68. I can think of two reasons why, despite all the far advanced expertise of the past, surgery has become almost forgotten in Ayur Veda. One is that surgery anyhow is a risky business as the after effects are diverse, unpredictably so. So, surgery was not widely practiced but, restricted to a select few. Then the Vaidyar-s were rather strict in observing the rules and regulations of cleanliness, diet and behaviour. So they were capable correctly identifying and locating the uncommon herbs and plants from which ever corner of Podigai or Vindya or Himalaya or whichever range of hills. They knew as to which particular herb was to be used and the method of its application for whatever the disease or fever or boil or abscess. Hence surgery was resorted to only when unavoidable! (KTSV adds:- It is known that unscrupulous doctors all over the world, despite their professional Hippocratic Oaths are quite hypocritical about it. I am not only punning on the words but am on the spot about it! In the 1950’s and 60’s every other child was operated for tonsils. Later it was the poor small appendix at the end of the large intestine which was conveniently removed, as the villain of the piece! About a year back the world was agog when Oprah Winfry revealed that 90% of mastectomy operations for cancer were unnecessary. As every Nation of the world is in a quandry as to what should be done about the likely medical bill, which is increasing by leaps and bounds every year, one is reminded of what Mahatma Gandhi said. He said that, “there is enough in this world to cater for the needs of everyone, but there is not enough to cater for even one man’s greed!” Especially the greed of doctors’ and Multi National Medical Companies of the world!)

69. When the whole army was lying unconscious, Hanuman brought the hill feature containing the herb Sanjivini. The moment the troops smelt the herb, they could wake up with renewed vigour. That was the effect of a whiff of that herb. So the power of the herbs were such that there was not that much of a need to cut, dig and grope around inside the body! This was another reason why the intricacies of surgery might have gone out of practice and so forgotten! Other than partaking the medicine and surgery, there are other methods of taking care of the patient described in Ayur Veda.

70. ‘Lepam’ is another method. Application of ointment, plaster and covering the affected portion of the body with a wet dressing of clay known as poultice, are all part of the lepam method, quite prevalent in Kerala. ’Vamanam’ is to make the patient vomit, when you want to clear the person’s stomach of unwanted toxins. ’Virechanam’ is to cause the evacuation of the stomach by way of loose motions. ‘Swetanam’ is to cause the person to sweat out the toxins in the body. ‘Snehanam’ is to instil the oil bound medication through the pores of the skin by massage. This is also much in use in Kerala till date. ‘Nasyam’ is to cause sneezing for the body to be rid of the unwanted elements. Then there are two types of enema known as ‘Niruham‘ and ‘Anuvasanam’.

71. In addition to treatment of the visible diseases, there were methods to correctly identify and diagnose when something went wrong with the intestines, brain, bones, nerves, blood and blood vessels, blood pressure, diabetes, eye sight and so on. Ayur Vedam concerned itself not only with medicines made out of herbs (known as ‘oushady’ ) but also minerals (gandakam), stones (pashaanam), metals (uloham). These put together were called ‘rasa vargam’.

72. We hear about ‘kaya kalpam’ as a method of rejuvenating this physical body. Though Aswattama, Bali, Vyasa, Krupa, Parasurama, Hanuman and Vibhishana are supposed to be seven immortals called, ‘chiranjeevi-s’, practically speaking, for us they are all ethereal and not real! But in olden times it is understood that there were people who having done ‘Kayakalpam’ maintained their body without diseases for fairly long periods of life, like three to five centuries or even thousands of years! This they did for greater practice of Ashtanga Yoga of, Yama, Niyama, Pratyahara, Pranayama, Asana, Dharana, Dhyana and Samadhi! They could not have done ‘Kayakalpa’ for the purpose of sensual gratifications! They would have realized the futility of trying to obtain immortality for the physical body and that as an Atma, they are already immortal! Those who did rejuvenation of the body through ‘Kayakalpa’ for the sake of proplonged sensual gratification, would anyhow have worn out literally!

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 149 (Vol #3) Dated 13 Nov 2009.

DEIVATHIN KURAL # 149 (Vol #3) Dated 13 Nov 2009.
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti 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. To day we are proceeding from page 673 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://advaitham. blogspot. com constantly updated.

36. When observing Chandrayana Vratam, each day you are supposed to eat only once, that too only those many morsels as meant to be eaten that day. All Vratams are commonly known as, 'oru pozhudu', meaning once only. But then, having eaten that 'oru pozhudu', people take liberties by having a sumptuous, wholesome and filling spread known as 'palahaaram' of Iddly, Dosa, Uppuma, Vada and so on. The word 'palahaaram' could be taken to mean, 'many eats' or 'only fruits', with a pun on the word 'pala'! Real Upavaasam is eating fruits only!

37. Amongst Vratams, Ekaadasi has the pride of place. There is a sloka which goes like this:- "na gaayatryaa: param mantram na maatu: para deivatam I na kaasyaa: paramam teertam na ekaadasyaa: samam vratam II". There is no mantra above Gayatri; there is no God above one's Mother; there is no sacred river superior to the Ganges in Kaasi; says the Sloka, finally adding that there is no Vratam equivalent to Ekaadasi! Look at the selection of the words. The other three have nothing above them, would mean that there could be something equal. But in the case of Ekaadasi as a Vratam, not only that there is nothing above it but also, it is not even equalled!

38. Who are required to observe this Vratam? Dharma Saastram says that all human beings, both men and women, from eight years of age to 80, are required to observe this Vratam! Caste, creed, gender and any other differentiation does not matter. Uniformly all people are required to observe this Vratam:-
"ashta varsha adhika: martya: apoornaaseeti vatsara: I ekaadasyaam upavaset pakshayo: ubhayo: api II" With love and care the tiny tots less than eight and old people above eighty are both excused. Not that they are forbidden to fast but they are not required to! In places like Maharashtra, there have been mothers who do not breast feed their children on Ekaadasi days! The Saastraa-s are rather humane and so do not expect such extreme discipline.

39. We must start such ventures with a belief that we can manage and will be shown the way by God. The idea is not to make it a self torture but to build self confidence and reliance. On other Upavaasa days, we may have one time some Tiffin's and once some fruits and milk. Ekaadasi too could be started like that and later made progressively difficult.

40. Preferably Ekaadasi should be 'water less' too! To do so is very difficult. Then the stage lower is to have fruits with milk. Next lower level is to have 'oru pozhudu' of sattu maa and poories.
Then is 'rendu pozhudu' of once some Tiffin and once some fruits. Then we should not make it further watered down and make a joke of fasting! There is allowance for people who are sick, that they may have some porridge or gruel. If you have cooked food on Ekaadasi, please do not call it Ekaadasi Vratam any more. In fact having decided to undertake the Vratam, if we are fickle minded to eat cooked food, that is tantamount to 'eating the shit of a dog' say the Saastraa-s!

41. If your question is as to, 'how can you be expected to work on the Ekaadasi days as it is not declared as a Govt holiday', I will answer you in two ways. Everyone may undertake the Vratam and then ask the Govt to grant a holiday on Ekaadasi-s. Then the more important point is that, by foregoing food for a day, we will slowly come to realize that we are more energetic and lighter on those days! Rather we will start looking forward to greater efficiency and spritefulness that results. We will actually become more productive. This human body has one great quality. It gets used to habits and adjusts to any set patterns. So we can train ourselves not to become incapable of hard work on those days. If we are interested in spending the whole day in devotional activities, then we have to go back to the Govt to grant us holiday. But, first let us make ourselves deserving of such grant!

42. In the whole year, even if we are not able to make a complete 'suddha upavaasam' on all the 24 or 25 Ekaadasi days in a year, at least on Vaikunta Ekaadasi we should have such a complete Upavaasam! In Bhagawatam it is mentioned that, Bhima could never tolerate his hunger. So he was not able to maintain complete Upavaasam on these Ekaadasi days. So he took permission from Vyasa to do so once a year. That was not the same as Vaikunta Ekaadasi.

43. In our country, we should try and make this Ekaadasi more widely observed by all caste-s. It was so till some decades back. Only in the past two or three generations we have been defaulting on this. Even now because some Madhva grand mothers are observing this Vratam in some corners of the country that, we still have some rains and not complete draught! As this is a Vratam to be observed as per directions of Dharma Saastraa-s, it is applicable to all caste-s and sub-sects of Madva-s, Vaishnava-s and Smaartha-s. But in this, it is the Madva-s who are very sincere.

44. Normally amongst all traditional rituals, those in which mantra-s from the Veda-s are chanted, are priority one, as Veda-s are the basic scriptures in our religion. Then amongst Pithru Karma-s and Deva Karma-s, Pithru Karma-s get priority. Like if you have Rama Navami and your departed Father's yearly falling on the same day, Father's Karma will be done first! Ekaadasi has no scriptural Vedic relevance. Similarly in chanting of God's names and singing Bhajan-s, no Veda mantra-s are involved.

45. Sraaddham is a very serious Vedic Karma addressed at the Pithru-s. In it after the offering of food to the Brahmins representing the Pithru-s, the balance is to be eaten by us, the later generations of the Pithru-s. If Ekaadasi occurs on the annual of the Pithru, then what takes priority, is the question. Smaartha-s and Vaishnavite-s think that Pithru Karya takes precedence and so Ekaadasi Vratam is to be set aside. As we are doing something as per directions of the Veda-s, we are incurring no sin, is our view. But Madva-s are of the view that Ekaadasi takes precedence. They may postpone the Sraaddham to the next day and maintain the fast on Ekaadasi. The next day i.e., on Dwaadasi, Sraaddham that is to be done normally after 12 noon, is done very early in the morning, by the Madva-s!

46. During the mourning period after a death in the family (known as aasoucham) and or period of Theettu after a birth of a baby (known as soodakam), if Ekaadasi occurs, all sects are of the view that, the Ekaadasi fast will still be observed. During these periods all other fasts or Vratam, such as Soma Vaara Vratam, are defaulted.

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 147 (Vol #3) Dated 08 Nov 2009.

DEIVATHIN KURAL # 147 (Vol #3) Dated 08 Nov 2009.
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti 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. To day we are proceeding from page 661 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://advaitham. blogspot. com constantly updated.

10. When you are fasting, automatically the mind becomes lighter and gets easily absorbed in a divine ambience. That is why, on days when we are required to pray to God and or do things in memory of our ancestors, semi or total fasting has been advised in the Saastraa-s. Mahatma Gandhi too often fasted for self purification. He has recorded that on those occasions, he got clarity of mind and further motivation to progress on the path. Thus our fore fathers have laid the rules for Upavaasa, keeping in mind the welfare of the aspirer in both the apparent outer world and the real inner world. If everyone follows these rules of abnegation, there will be no scarcity of food in the world either!

11. Though it may be difficult initially, by practice we will be able to manage. The strength we derive from a sense of devotion and will to succeed, as we become aware of the advantages gained by fasting, will increase day by day. The pleasure of the sugar cane juice is obtained only by crushing the sugar canes. Similarly this body has to be put through the wringer of Upavaasa, to derive the bliss inherent in so doing. This is the meaning of the following Sloka:- “vrata upvaasa niyamai: klesita: sukham asnute I Ikshu klesaat yataa aanandam tataa praapnoti tat sukham II”

12. A merchant has to initially invest his own money as capital, to be able to buy goods and trade to make a profit. Similarly we have to invest our physical being to gain income for the inner self. Do dhyanam, that is meditation, even on days when you are not fasting and notice the difference in the level of concentration when you do fasting. For this gain you will be ready to face any amount of discomfort. More than my talking thus, you will directly know for your self, by experiencing practically the advantages that accrue by fasting. On the days of fasting, if you give your mind the pleasures of the nectar of one pointed concentration that accrues from dhyana, you will know for your self as to which is the greater of the two.

13. To the mouth devoid of food, if you give the juicier 'naama amirta' the nectar of God's names, plays and exploits as Japa that is rosary, Stotra that is chanting the praise of God, Paaraayana that is reading books of His exploits and Bhajan that is singing the noble qualities of God; it will prove to be food for the eyes, ears, mouth and the mind! For all this the basic preliminary need is for you to fast. Only then will you be able to get the maximum advantage. That is why, in the Sloka quoted in the previous e-mail, it is said that 'suddha upavaasam' is the first criteria and then the second is 'sat khathaa sravanam'!

14. Upavaasam is mentioned in Brihad Aaranyaka Upanishad - 4.4.22. It says that 'to attain the Aatmaa brahmin under takes the following activities namely, Adhyayanam, Yagna, daanam, tapas and upavaasam'. The word used is 'anaachakena'. 'Achanam', is food and 'anaachakena' means, by not eating food, that is by fasting.

15. For this Adi Sankara Bhagawad Paadaal has given a very philosophical bhaashyam. To avoid food is not simply fasting, but it is avoidance of all food for the senses. So he says that the mantra is telling us to do away with indulgence in fulfilling our desires. But in reality, for overcoming our desires, fasting does help. Achaaryaal was very much aware of this. When onslaught by other religions were about to carry away this religion as though in a flood, it was he who salvaged the Gyana, Karma and Bhakti Marga-s! Not only that, he was responsible for re-establishing the all absorbing relevancy of this religion, reviving the temples in the nooks and corners of India and enlivening the procedures for all sorts of individual and collective rituals and festivals. He re-established the 'Shan Madam', the six constituent parts of this religion, namely Ganapatyam, Saivam, Saaktam, Vaishnavam, Koumaaram and Sauram with Ganesha, Siva, Sakti, Vishnu, Muruga and Sun as the main God-s respectively, equally acceptable in the Hindu behemoth as the Mother Religion!

16. Amongst many of his achievements, 'Ekaadasi Vratam' became widely practiced due to his directions. He who is considered as the repository of all Sruti, Smruti and Puraanaas, "...sruti smruti puraanaanaam aalayam karunaalayam, namaami bhgavat paada sankaram loka sankaram...", could never have said a 'No' to Ekaadasi Vratam. His statement is to be taken as, against total fasting forever, as though to prove something which no one will ever understand, like a 'fast unto death'! There is no meaning in such extremism. To skip a meal off and on, is much closer to the real nature and more body friendly enabling Dhyana. 'Fast unto death', is against nature and nature will take its toll. Mind will go in to hallucinations thinking of the torture that the body will be suffering, that this can never result in 'Self Realization'!

17. As Adi Sankara was against all forms of extremism, Sri Krishna also advises similarly in the Bhagawat Gita -Chapter 6, Sloka-s 16 and 17 :-
"naatyasnatastu yoga: asti na cha ekaantam anasnata: I
na cha ati swapna sheelasya jaagrato na eva cha arjuna II - 16.
yukta aahaara vihaarasya yukta cheshtasya karmasu I
Yukta swapna eva bodhasya yogo bhavati du:khahaa II - 17.
The meaning is as follows:- Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is always awake, O Arjuna. Yoga becomes the destroyer of pain for him who is moderate in eating and recreation such as walking etc., who is moderate in exertions, actions, sleep and wakefulness!

18. Our Saastraa-s do not approve of fasting for many days. That will lead to total collapse of the bodily systems. Instead of cleansing the mind, it will end up in delirium. Instead of one pointed devotion to God, it will make you meander and hallucinate. That is why one meal in a day on occasions like shashti vrtam, soma vaara upavaasam, sankata hara chathurthi and total fast for a day in a fortnight, that is 'suddha upavaasam' on ekaadasi is what is recommended!

19. It is as though, in trying to counter extremism, Achaaryaal has over emphasized his objection to fasting. If we say that, 'wearing poonool that is, Yagnopaveetam alone does not make one a Brahmin', it does not mean that the speaker is against Upanayana Samskaara itself!' If some thing more important is to be emphasized, the earlier one may be so put down. We are not to understand that way. As it is more important for the Brahmin to behave implicitly correct morally, it is said 'the poonool alone does not make him a brahmin!' In Thirukkural similarly it is said that, 'more than conducting a thousand Yaaga-s, it is best not to hurt a single animal'. It is not to be understood that he is decrying conduct of Yaaga-s.

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 139 (Vol #3) Dated 18 Oct 2009.

DEIVATHIN KURAL # 139 (Vol #3) Dated 18 Oct 2009.
(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti 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. To day we are proceeding from the page 620 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://advaitham. blogspot. com constantly updated.)

136. Chatur Masya Vratam. To talk about this four month's period of abnegation, I have to talk to you about 'Sauramanam' and 'Chandramanam', the two types of Panchangam or calenders, based on which these calculations are made. Sauramanam, is the system followed in Tamil Nadu, which is based on the movements of the Sun. According to this, as the Sun enters Mesham, Rishabam, Mithunam, et al., the twelve Rasi-s representing 12 of the nearest galaxies closest to the solar system, with which the Sun is aligned, (as seen from the Earth?). On the first day of such alignment, is the first day of the month of Chithirai, Vaikasi and so on as per the calculations. After 12 such months when the Sun again enters Mesham, is the first day of the New Year, as per the Tamil Calender.

137. In our country, most of the other regions follow the calender of the Moon, known as 'Chandramanam'. According to this, the first day or 'Pratamai' after the New Moon or Amavasya, till the next Amavasya is one month. On the Prathamai after last Amavasya in the month of Panguni or Phalgun as per Tamil calender, is the New Year for Teluguites and Kannadigas, called Yugadi. Malayalis follow the Tamilian's system. They also have their month of Medam, as the Sun enters the Mesha Raasi. They call it the 'Vishu'. Only in naming the months, they use the name of the Raasi itself. So the names of the months are, Medam, Edavam, Mithunam and so on. The point of difference between Malayalam and Tamil calender is that, we Tamilians follow the system of 'Chandramanam' in naming the months, like Chitrai, Vaikasi and so on. That is, the name of the month is derived from the Star on which that month's Full Moon occurs. In Chitrai, the full moon occurs on the star Cithra. (This has been clearly described under the heading 'Sikshai; the Nose of the Veda-s', in the Second Volume of Deivathin Kural, which may be referred for more details.) Another point of difference between what we Tamilians follow and what the Malayalis do. They do follow the system of 'Sauramanam' but call their month's names based on the Raasi in which the Sun is entering is one difference. So our New Year's Day coincides with their 'Vishu'. But that is not their New Year's Day. That happens to be, our fifth month of Avani.

138. Another peculiarity about the Chandramanam system. Their month starts on every Prathamai or the first day after Amavasya. Thus their months are always less than 30 days and the total for 12 months will never add up to 360 days. But a year is supposed to be of 365 and a quarter of a day, the time taken by the Earth to go around the Sun! To compensate for that in Chandramanam system, they add a month called, 'Mala Masam' after every three years. During that month no auspicious activities are undertaken.

139. In trying to explain the 'Chatur Masya Vratam', I went in to the details of 'Sauramanam and Chandramanam' systems. In the month of 'Aashad / Aadi', on Sukhla Paksha Ekadasi, (S.P.E., for short, that is, one day after the new moon), Bhagawan Mahavishnu goes to sleep in the Ocean of Milk - Ksheera Abdi. He continues to have his nap in Aavani/Sravan, Purattasi/Badrapada and Aaswina/Aippasi. He wakes up in Kartik S.P.E. This period of four months are known as Chatur Masya, that is S.P.E., in Aashada to Kartika month. The Full Moon in Aashada is known as Vyasa Poornima or Guru Poornima. There is a notion that the four months start from Guru Poornima. But, actually it commences from the Ekadasi preceeding that.

140. Most of the festivals occur during these four months only. Gokulashtami, Ganesha Chaturthi, Nava Rathri, Deepavali, Mahashashti, Kartigai are all occuring in this period. But in this four months of the Sun's Southward journey or Dakshinayanam, we are not supposed to conduct Subha Karyam that is auspicious functions such as Marriages, Upanayanam, Kumbha Abhishegam and such. Though the period is full of common festivals, they are not suitable for auspicious events of individuals and Temple's festivals, basically because of Dakshinayanam. This is the time for sincere regular prayers and vows of abstinence. In this Aachaara Niyamam, that is, discipline in food intake is important!

141. Amongst even such materials that is normally accepted as OK in other times, in each of these four months, one variety of item is set aside as taboo. As I said before, this vow could be from Ashad S.P.E., to Kartik S.P.E., or Month of Sravan to Kartik. First month we are not to have any vegetable. For side dishes you are to have only Appalam/Papad, Vadam and such. Since Tamarind and Green Pepper are also Vegetable, they are not to be used. You can use butter milk and ginger for mixing with the rice. In Badrapada month curd and butter milk are forbidden. In Ashwin month, no milk. In Kartik no ghee and no pulses! With rice or bread, you can have simple boiled vegetables!

142. To some extent the Madva-s are maintaining this Four Month Vratam religiously. Even if they are not doing so in daily food at home, at least in Sraddha they are keeping upto the requirement. Others are not caring for any of these restrictions. Only Sanyasi-s who are followers of Aachaara traditions, are maintaining these taboos. When even taking of Sanyasa is not as per the Saastraa-s and going askew, I feel diffident of commenting on this subject!

143. What is essential at times are to be avoided at other times. Whatever is a must for the householder including Vaidic Aachaaraa-s, are all to be done away with, when one takes the Sanyasa Ashrama. The very Aachaaraa-s which tell us as to how to control the food inputs, also tell us as to how on other times we are to do without some materials. I told you some of those Do's and Dont's. In them there is one rule known as 'alavanam', which means 'no salt'! On the one hand there is a proverb which says that, "uppu illada pandam kuppaile", meaning, 'material without salt is as good as dirt', to go on to do without salt, seems an anachronism. Hyper sensitivity is due to salt. Relate this to the often levelled taunt which says, "Dont' you have any shame? Dont' you add any salt to your food?"

144. When you are a travellor in the path of Self Discovery, these senses of insult to one's ego, shame, taking offence, hurt to one's pride and such things, are best avoided by cutting down on salt completely. Sanyasi-s are supposed to be having bland diet. If Doctors prescribe such diet for certain reasons, Saastraa-s do so for certain other reasons! You can practically see this when 'Varuna Japam' is done praying for rains. When those who are chanting the mantra-s are on bland diet, the Japam is effective and otherwise when they fail to do so! Fasts related to Murugan such as, Tuesday, Shashti and Kruttika are all done 'alavanam'. These are all examples of the fact that on occasions Saastraa-s proscribe certain items, which are normally acceptable.

145. 'Swayam Bhagam'. That means, 'To cook one's own food'. I spoke about the need for the physical and attitudinal cleanliness of those who cook and or handle your food. Though we may not be able oversee the cleanliness of the farmer and the tradesmen, at least look at the server of your food. So, I had not approved of eating in hotels, messes, canteens and hostels. Having generally approved of cooking and serving by Mother/Wife, I had insisted on their need to be clean physically and be deeply into devotion! All that was only preperatory to my final instruction to you to cook on your own. This is the main topic of further discussions!

(To be continued.)

Sambhomahadeva.

DEIVATHIN KURAL # 114 (Vol # 3) Dated 03 August 2009

DEIVATHIN KURAL # 114 (Vol # 3) Dated 03 August 2009

(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti Peetam, over a period of some 60 years while he was the pontiff in the earlier part of last century. These have been published by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each as Deivathin Kural. To day we are proceeding from page 506 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://advaitham. blogspot. com constantly updated.)

169. You should see an experienced Srouti handling a complex conduct of a Maha Yagnam involving hundreds of Purohit-s, as done during Kumbha Mela or Samprokshanam of a Temple. You will see efficiency in flow, supervising, checking, approving, directing, encouraging, exhorting and orchestrating flawlessly! That comes from practice, attention to details, total concentration and commitment!

170. Commitment and sincerity of purpose are like the two eyes in a face. The Sanskrit word that is normally but mistakenly, used to indicate this quality of commitment and sincerity of purpose is 'Sraddha'. But in reality, this word has a more important connotation. It means 'faith and belief'. You do not need to have faith and belief in matters that are directly observable. Faith and belief are more required for things not directly apparent. You have to have faith and belief in what is called the 'adrushta phala' or unseen effects of the Saastraa-s and Aachaaraa-s.

171. You have to have faith in the rituals devised by our ancestors without which, you will miss out on the essentials. Sri Krishna says in the Gita, "...sraddhaawaan labhate gnaanam..."(Gita 4.39), meaning that it is the man with faith, that is 'sraddhawaan', who benefits the most by obtaining Gnaanam! That Gnaanam is not just any knowledge, but the only information by gaining which, everything else is crystal clear and there are no more doubts!
172. 'Sraarddham' is another word that is mis-spelt with a second 'r' that has infiltrated and the meaning of the word is mis-understood as well. When you are doing the 'pithru karya', if you do not believe that you are doing some thing for your departed souls, you may as well not do it. To do it with 'sraddha' is to believe in it. That is how Aachaaraa-s are to be done, sans doubts, questions and doubts as to whether it is alright as per science or psychology or health and hygiene! However advanced today's knowledge and comprehension may be, not all the logic of the Aachaaraa-s may be within our grasp. But to accept some of the Aachaaraa-s and leave some, based on our understanding and logic, would be like jumping across half the well!

173. The present day is called 'the age of distrust'! "How can we believe what we do not know or understand?", is the question that is raised. Even today a lot of things are done on trust and belief, without knowing that such is the case. We do not check the bill while swiping the credit card, as we neither have the time nor the inclination. No one ever checks as to how his pre-paid amount in the cell phone dwindles quickly! We believe that the driver of the taxi/bus/train/plane is not inebriate! Or rather, we do not think about it even. We simply trust. But when it comes to the matter of Aachaaraa-s, we think that we are qualified to question why and why not!

174. The Rishi-s of yore were aware of extremely subtle scientific truths of which we are not knowledgeable even to day. Somehow knowing these truths, they had evolved these Aachaaraa-s. Without using any of the modern instruments and gadgets, they had access to super sensory powers, which could make it possible for them to theorize and conceptualize in the fields of Math's, Medicine and Astrology, to name a few. Aachaaraa-s are from the same origin of flawless perception. So we have to believe in the unseen based on the seen truths of their achievements!

175. I will give you one more logic. All Saastraa-s assert truth to be the highest Dharma. To tell a lie is to suffer through hellish torture. They cannot get away mixing truth and untruth, to suit their whims and fancy! Unless they were witness to the ultimate truths, by a combination of intuition and divine Grace, they could not have done what they have done for the benefit of future generations! The great saints who evolved the Aachaaraa-s, could not have given play to their whims and fancies, while still believing in, "satyaan naasti paro dharma:", meaning that there is no higher principle than the truth!

176. We should not think as to why we are not able to understand the logic and reasoning of many of the rituals. When I go through this book, I find that even I am taken aback as to how to do all the things listed here! (Periyaval was referring here and later in his talk to some book on the rituals, whose title is unclear to the publishers.) As a head of a Mata, I am enabled to do all this by you. But I do see as to how it would be rather difficult for you all, who are so involved in the modern way of life. But the point is that, you must try your utmost now and try to pick up as much of the Aachaaraa-s as possible, at least in your later retired life! That should be your intension. When from your side there is sincere and serious will to do so, you will be enabled to do so, by God’s Grace!

177. Aachaaraa-s are rather exhaustive in their sweep of areas covered in day to day life. Let me read out a few from this book, some of which may seem quite outlandish! ‘Fire should not be blown by mouth.’ ‘Men should not put off deepam (lamp).’ ‘Women should not break the ‘Poosani Kaai’.’ The first one can be explained. We should avoid directly blowing in to the fire, (for brightening or putting it off), since the smoke or ash may be inhaled while blowing and or some particles of saliva may be reaching the fire, which is being disrespectful to the Agni, the fire God! You are required to use a hollow pipe on such occasions. For the next two Don’ts, I do not know the reason.

(To be continued.)
Sambhomahadeva.

DEIVATHIN KURAL # 113 (Vol # 3) Dated 31 July 2009

DEIVATHIN KURAL # 113 (Vol # 3) Dated 31 July 2009

(These e-mails are translations of talks given by Periyaval of Kanchi Kamakoti Peetam, over a period of some 60 years while he was the pontiff in the earlier part of last century. These have been published by Vanadi Padippagam, Chennai, in seven volumes of a thousand pages each as Deivathin Kural. To day we are proceeding from page 503 of Vol 3 of the Tamil original. The readers are reminded that herein 'man/he' includes 'woman/she' too, mostly. These e-mails are all available at http://advaitham. blogspot. com constantly updated.)

159. Not only that there are five types of Snaanam, there are five stages in bathing. That is, the Mukhya Snaanam has five specific parts. They are given in this sloka quoted here:- “sankalpam sukta patanam maarjanam cha agamarshanam I devataa tarpanam cha eva snaanam panchaanga uchyate II”.

160. At the start of any activity, a declaration is made for the information of ’whosoever it may concern’ that, it is being done for the sake of absolution of past sins (as a praayaschiththam of past paapa-s), and so as to please the Ruler of the Universe (parameshwara preetyartam). This is known as ‘Sankalpa’. The first part. So here too sankalpam is done before the activity of Snaanam!

161. The second part is ‘sukta patanam’. This is to chant ‘Veda Sukta-s’. Next is 'marjanam', that is to sprinkle water on oneself with certain mantra-s. That is something like the initial wetting preparatory to the dipping or dunking. This immersion has to be done three times. While doing so, 'Agamarshana Suktam' is to be chanted three times while remaining submerged. If you cannot remain breathless for the period of 'Agamarshana Suktam', to be completed, then you may chant the Gayatri Mantra. This is to be chanted once separately as its five parts, then in two halves and then as a whole. Thus the mantra is to be chanted thrice, for three dunkings. If the water is too cold or you are breathless, then you may simply say three times, the Pranava Mantra of 'vohmm'. This should not be made the daily short cut! That would be tantamount to laziness and deceit. When you are in a hurry, you may use the 'gowna' method, with the regret in your heart for your inability to do it the 'pradhaana' method. Then God helps you in making up for the shortcoming of the 'gowna' method, as well as removes the hurdles in your way. If you are trying to dupe your way, then you are giving the license to God to dupe you! Then you have to do the 'deva-rishi-pithru tarpanam', while still standing in waist deep water. That completes the fifth part of the 'snaanam'!

162. What looks like a simple activity of bathing, has these many definitions and rules of procedure! Every part of life, from the coming into being of a child to disposals of the dead body, without differentiating between them as big or small and or as worldly and spiritual; every small act has been divinified by drawing your attention repeatedly to your inner self, the Atma. That is the way the Aachaaraa-s have been evolved.

163. Taking the simple act of bathing, I told you so many things about its types and parts. Before that I told you as to how you have to make use of 'doorva' grass and 'mruttika' - the earth from the ant hill; in bathing. There are still more rules that I have not spoken to you about! If we were only interested in the outer cleanliness, we can do with soap, shampoo and bathing salts. For the inner cleansing, we need the often unknown, un-understood and not much liked rules given by the most clean Rishi-s in the Saastraa-s.

164. For example, in a river we should face against the current while bathing. In a pond, whatever be the flow in it, we should face the Sun. On occasions when you cannot face the Sun, as while bathing in the night or after pithru-karma-s (aachousam), or after birth of a child (soodakam), we should be facing the East or North. You are not to pass urine or excreta directly in water. Evidently since the same water source like the river or pond may be used by others, this should be done sufficiently away after digging a shallow pit, which should be covered by earth after the act is over. Even when you are having a bath at home near a well or in the bathroom from tap water and bucket, you should face the East and follow as many of the rules as possible. Generally for all Karma-s East is preferred while for pithru-karma-s, it is done facing the South.

165. The Saastraa-s are full of detailed, minute and elaborate instructions on every action during these rituals. I spoke about the direction to face while bathing and other activities just now. For example there are clear instructions on how to sit during various actions. During Dhyana, it is Padmasana. For all other activities it is Suhasana, except for Aachamanam(three sips of water to start with, described hereinafter), when you are to be on your haunches with the two elbows in between the knees. During Sankalpa, your left hand palm should be on your right thigh, enclosed by the right palm, cross wise.

166. During Pranayama, your right hand should be folded in a manner so that, the index and middle finger bend inwards, lightly touching the right nostril with your thumb till inhalation; then while retaining the breath, the thumb and ring fingers should be lightly closing both the nostrils; then slightly easing the pressure of the ring finger during exhalation. This pressure and easing with the fingers alternating, during inhalation and exhalation in the reverse direction next.

167. Similarly there are instructions as to which finger to bend and which one to extend during Aachamanam, and so on. For each there is a measure with limits. For Aachamanam, the water held in the palm of your hand, should be that much only in which a grain of green gram could submerge. For each Tarpanam offering of water with sesame grains, the amount of water should be that much as to fill the horn of a cow, 'go srunga pramanam', say the saastraa-s! Similarly there are clear instructions as to how many Darba grass for holding in between small and middle fingers during many of the pooja / yaaga activities (except for Aachamanam) and how many darba grass to be kept under ones seat; how many grains of sesame seeds / quantity of Ghee / Havis / which item should be kept in which direction; so on and so on! Initially it can look flabberghastingly too complicated, these rules and regulations of the Aachaaraa-s! By practice these will become second nature.

168. Do we not learn to control the clutch, gear, accelerator, indicator, wind shield wiper, horn, lights dip and dim and so on and still drive a car, that too in the traffic conditions (of hundreds of different varieties of vehicles each of untold numbers, all competing with each other for a piece of the road) and road conditions (with next to nil road marking signs and boards, with pot holes and uncovered digging , competing with meant to be and not meant to be speed breakers), as obtaining in a country like ours? Do we not still drive safely enough, as schools of fish avoid bumping against each other in the deep! With practice Aachaaraa-s can and do become our second nature, so that during the function, our minds are deep in the inner realms of the self or at least thoughtless, instead of bothering about the rules and regulations of the Aachaaraa-s!

(To be continued.)

Sambhomahadeva.