Sunday, August 23, 2009

DEIVATHIN KURAL # 119 (Vol #3) Dated 22 August 2009.

DEIVATHIN KURAL # 119 (Vol #3) Dated 22 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 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 525 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 constantly updated.)

212. Despite clear instructions that, leaving the immediate three previous generations, all other ancestors have to be honoured with 'tarpanam', by all people who have been given Yagnopaveetam; this is not being done because, letting things go by default has become a tradition! While some Aachaaraa-s are being ignored or let go by default, some mistaken notions are getting shaded as though they are approved Aachaaraa-s! When there is an elder sister not yet married, the younger brother is not given his 'Poonool'!

213. In trying to combine the expenses of the girl's marriage and the boy's Poonool, his wearing of Yagnopaveetam gets inordinately delayed and he remains deprived of introduction to Sandya Vandanam and chanting of Gayatri mantra! Another mistaken notion is that, 'there should not be three Brhmachari-s in the same house!' In the bargain, the third boy's Yagnopaveetam is delayed beyond the age limit as laid in the Saastraa-s. It would be far better if we got rid of such pseudo beliefs masquerading as Vaidik Aachaaraa-s!

214. It is clearly defined that 'sadaachaaraa-s' are all those traditional practices handed over from generation to generation, with the proviso that they shall not be contrary to what is given in 'Sruti and Smruti'! "yasmin dese yad aachaara: paaramparya: kramaagata: I sruti-smruti-avirodena sad-aachaara:-sa uchyate II"

5. Deviation from the Saastraa-s can only be within the range of freedom as permitted by the Saastraa-s themselves. We must try and live up to the standards as required of us, to the extent humanly possible. They remain the inviolable authority.

216. Saastraa-s say that for the about to be wedded couple, once they have tied the knot of 'kangana', (the thread tied in the right wrist), they are not affected even by the 'theettu' that normally accrues on the death of either or both the parents! Similarly, it does not affect a person who has taken 'deeksha' for the conduct of a Yagna or has taken the 'iru mudi' for going to Sabarimalai. The 'aasoucha' rules governing the 'theettu' on the occurrence of death are otherwise very strict. But even these are having built in exemptions.

217. In 'Ratotsawam', people from all the castes are required to participate, without being too sensitive about the unavoidable physical contacts. Rather, they are likely to undergo excruciating, intense and crushing milieu, while all their physical energies are to be collectively applied for pulling the huge chariot. After the event, when you go home, you are not to have a bath, however much you might have physically sweated! Similarly in the North, the Holi celebrations have such holy implications.

218. After returning from a 'Ratotsawam' if you feel that you are dirty and must have a bath, to get rid of the sweat and muck, you would be wrong to do so! Though many of the Aachaaraa-s are for greater cleanliness, they are not meant only for the purpose of cleanliness. Aachaaraa-s are not to be considered as a simple laundering procedure! That is why the proverb says that 'cleanliness is next to Godliness'! It remains still one step short!

219. The point to understand is that, the aim of all aachaaraa-s are to take us closer to divine consciousness. Cleanliness is only a secondary or tertiary aim. It is to be sacrificed eventually, when we have to lose our all, our very separateness itself, to completely merge in the divinity of God, as a river does in the ocean! So, as the ultimate aim is the inner cleanliness, to reach that we have to abide with the way we are expected to behave by the aachaaraa-s. Cleanliness and hygiene are comparatively minor issues. Whether it is up to the mark in terms of modern thoughts of civilization or not, whether it is acceptable to science and modern sensibilities or not, we must learn to obey unquestioningly!

220. Generally these Aachaaraa-s are amenable to the requirements of health, hygiene, family standards and social norms of behaviour only. That is, the Saastraa-s are directed towards providing family and social welfare and comfort only. It is said, "...saastraaya cha sukhaaya cha...", meaning, 'do comfortably as given in the Saastraa-s'. It is further said, "..aachaaraat labhate hyaayu: aachaaraat eepsitaam prajaa: I aachaaraat dhanam akshayyam aachaaro hanty-alakshanam II...". This means that these good traditions when meticulously followed provide long life, undiminished wealth, desired off-springs and does away with ugliness! That is. they provide all material benefits that you may aspire for! Even your physical and behavioural ugliness is removed and you develop the quality of 'vashitvam', that is, capacity to attract others!.

221. 'Aachaaraat dhanam akshayyam', could be understood in more than one way. Devotion, divine awareness, wisdom and dispassion are all much more desirable than, material well being. These are the automatic byproducts of Aachaara-s. At the same time by removing the urge for more and more, that is, insatiable greed, Aachaaraa-s enable us to live within means! That is the biggest wealth! Actually we see practically that more the income, there are more the chances for going astray. Any economist will tell you as to how, it is the expenditure column which needs to be controlled. Otherwise, if uncontrolled, the natural urge to increase income leads to many of the avoidable ills of the society. Loan to pay of the loans, deficit financing, overdraft, gambling and so on! The line is never ending. (To be continued.) Sambhomahadeva.



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