Tuesday, July 14, 2009

DEIVATHIN KURAL # 108 (Vol # 3) Dated 14 July 2009

DEIVATHIN KURAL # 108 (Vol # 3) Dated 14 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 the second Para on page 484 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.)

115. The statement that, ‘if there is one good man, for his sake there will be rain for all’, automatically implies that we cannot expect everybody to be good. But the system should be able to throw up at least one good man amongst many. If one part of the society adheres to the disciplined way of life, its effects will be benefit and influence all. Some people leading an exemplary life will ensure that all will receive the benefits of not only the atmospheric rain, but will also ensure the rain of love for each other and the rain of God’s Grace! That is the contribution of the Varna-Aashrama arrangement!

116. In whichever job or vocation each man finds himself, there will be some rules, regulations, dharmam, aacharanam and manners concerning his way of life. They cannot be the same for all. Evidently for example the customs and traditions governing a lawyer's and a doctor's life will have to be vastly different. Though there will be some universal moral standards such as, integrity, truthfulness, humaneness, gentlemanliness and so on. For a cursory glance, what is swadharma for fisherman and a cobbler may not be similar to that of a banker say. But the noble ideals have an inherent attraction for all to emulate. But they cannot be imposed on all as a requirement.

117. In saastraa-s such as Gita, it has been emphasized that:-"Human beings have and do gain very exalted status by being very careful and particular about their appointed roles in life. By being disciplined with your natural dharma only can anyone attain to higher stages of maturity and not otherwise. That is certain that, however much some one else's vocation may look seemingly more attractive, you do not attain to an exalted stage by jumping into it prematurely! Death in one's own dharma is far better than trying to copy some one else's dharma."
'sve sve karmanya abhirata: samsiddhim labhate nara:' - [Gita18.45]
'sreyon svdharmo viguna: paradharmaat svanushtitaat svadharme nidhanam sreya:' - [Gita 3.35] - Same idea repeated in [Gita 18.47].

118. Thus the Saastraa-s have firmly advised practicing the customs and traditions as authorized to the Varna-Ashrama division and have strongly warned against deviation from such practices. At a cursory glance it may seem as though the advocates of Hindu Saastraa-s are lacking in compassion. Advocates of universal brotherhood such as Buddha and Jesus Christ would seem to be dripping with the milk of human kindness! But in reality, there have been more genuine practitioners of noblest of virtues in this religion per mill, than any other religion. Actually there are more non-practicing Christians, Muslims and Buddhists who have let all the noble principles go by default, than the other way around! Instead of being true practitioners of their religion, they are only too ready to go on the offensive at the drop of a hat!

119. When you look at the overall benefits accruing to the world at large, we should be extremely grateful to the Rishi-s et al, for their universal compassion, in forming the Varna-Ashrama system and devising the Aachaaraa-s for them! Religions in which they have not taken this effort to match individual dharma of different people with their capabilities, aptitudes and preferences, making it as though it is a free for all; have actually given license for all possible errors and blunders!

120. As I explained as to how 'ahimsa paramo dharma:' cannot be a universal principle, let me tell you about another matter! Even for telling the truth, there should be graded responses on occasions! For an innocent man, if telling the truth is likely to implicate him as being culpable, he may not do so! Saastraa-s assert that more than truth of speech, 'compassion for the general common masses' ('bhoota hitam' is the word used), is a bigger truth! For example, let us say a crowd is chasing a woman. It so happens that we have given shelter to her, just a few minutes before the arrival of the crowd. When asked by them, "If we have seen a woman running this way?", by telling the truth we may compromise the woman's safety and security. At this juncture, to tell a lie, "I do not know" is the TRUTH, say our saastraa-s! That is, you have committed no sin by telling a lie here!

121. For the sake of diplomacy, the government may require us to hide many truths and twist them suitably. If we do not do so, it may be harmful to the interest of the State or cause the collapse of the very government responsible for maintaining the Law and Order! People like Gandhi, could say that it is wrong to do so. Still, after Independence, this Gandhian Truth may not have been acceptable for the States' diplomacy! The country and government are keeping Gandhian thoughts and philosophy, far above even religious tenets. In that context, requirements of diplomacy is at cross purposes with Gandhian ideology and leads to culpable hypocrisy.

122. During the Second World War, there have been many such cases of spying and counter spying, all against any acceptable religious norms of truth. In our country, there is ‘Artha Saastra’ authorizing all such wheeling and dealing! So, the kings in India never had to run the risk of going against the Saastraa-s, as long as the intention was the common good of the masses being governed.

(To be continued.)




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