Thursday, March 13, 2014

DEIVATHIN KURAL # 119 (Vol # 7) Dated 13 Mar 2014

 DEIVATHIN KURAL # 119 (Vol # 7) Dated 13 Mar 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 page No 907 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 updated continually)

Power of Asirvadam
27.          Now the question remains as to whether the Asirvadam that I give you for your goodness and betterment, will really have the salubrious effect intended?  Those who have the cumulative power of their Tapasya and are in direct touch with divine power only, will have that sort of effectiveness in their blessings.  All other best wishes and Asirvadam-s will have a certain amount of effectiveness temporarily.  The surprising thing here is that, the one who has totally delinked himself from the worldly affairs, by his divine experiences, generates the power to impart 'AruL / Anugraha' – 'அருள் / अनुग्रह' automatically and naturally.  Without even either of them being aware, the grace from the one blessing goes to the one receiving, like the juice from a ripe fruit falls in the mouth of the one reaching that particular point in space and time and opens his mouth, meaning that he is receptive enough. 

28.          Unlike such a person who is totally detached, in the case of people like me who have taken all the problems of the world as our own, run a huge risk that does not let us attain to our personal Anubhuti.  To the extent that we manage the job of a Guru of being completely involved, while simultaneously seeing to it that our individual Sãdhana continues, not letting the two areas overlap each other; our Anugraha Shakti also keeps improving.  Whatever we do for Loka Kshemam has to be made use of for our Chitta Shuddhi and not for emphasising our ego and pride.

The Fount of Anugraha is NãrãyaNa
29.          Then too we should never forget the fact that the root of the power of Anugraha is NãrãyaNa only.  As the Tamil proverb says, 'avananri oru aNuvum asaiyãdu' – 'அவனன்றி ஓர் அணுவும் அசையாது', meaning that, 'Without His sanction not an iota can move', unless God is willing nobody's best wishes or blessings are going to have any effect.  So we as Matãdipathy should not remain unconcerned on the one hand and on the other hand should not do Asirvadam as though we have become too powerful either.  When you physically prostrate before us doing Namaskãr we should be saying 'NãrãyaNa' and be praying inwardly to God, "Please do the needful for this person, Oh God"!

Anjali – Asirvadam as Abhinaya
30.          Look at the compulsions of our position that, we are not able to even say this prayer with a true 'Anjali' – 'अञ्जलि' posture of our hands.  When you do Namaskãr, it is but natural that you would expect us to do Asirvadam. At that moment if we are also praying to another source trying to tap that source, it can be slightly disappointing to you, isn't it?  NãrãyaNa is not visible to our eyes.  His blessings are not heard either.  That is why people go to an elder, saintly looking person, to get blessed by him.  But if the devotees are a little matured and aware of the tradition, they would think that this man is a representative of NãrãyaNa and God's blessings will come through this gentleman.  So they should be saying 'Namo NãrãyaNãya' while doing Namaskãr.  Those who have been initiated with the Ashtãkshari Mantra should be adding the PraNava Mantra and be saying, 'Om Namo NãrãyaNãya' – 'ॐ नमो नारायणाय' while doing Namaskãr.

31.          But somehow nobody seems to be following this practice, which I think should be revived.  At least by doing so, the one receiving the Namaskãr will be reminded that it is the property of NãrãyaNa isn't it?  Whatever it is, when one does Namaskãra to another, he will be satisfied only when he gets some indication of Asirvadam as a response from him.  So it happens that though we are not able to say anything as Asirvadam and have to say 'NãrãyaNa, NãrãyaNa', as an indication of blessings at least we show a sign of Asirvadam by our hands, to make the person doing Namaskãra happy.  So, though inwardly we will be forwarding the Namaskãra to NãrãyaNa, we have to raise our hands in Asirvadam.  Thus the hands that should be raised in Anjali to God, is lifted in blessing the one doing Namaskãr, like the Abhinaya in dancing!

PeriyavãL's Prayers and Devotee's Faith
32.            As you people have been coming in big crowds all these years every day, doing Namaskãra to me, I have been trying to mentally pray to NãrãyaNa on your behalf, as far as possible.  Still if your prayers have borne fruits, for it more than my efforts, it is your faith more the reason.  To the extent that you have faith in me, I wonder if I have been that much sincere in my prayers!  So whatever you may have benefited in the bargain should be thought of as an effect of your faith and trust than my power to bestow.  More than my representation to God on your behalf, it is his Grace that is the cause of whatever success you might have had.  Having been given a big title as Jagat Guru with hundreds and thousands of you doing Namaskãrãs to me, over and above that, by your telling me, "By your Asirvadam Swami, such and such surprising thing happened", there is a huge risk for myself to start thinking that I myself have the power and authority to grant boons.  So I have to be extra careful lest I may get deluded like walking on 'razor's edge', as the slight error in my perception will be tantamount to misappropriation of what is God's property!

Exalted Position but Coolie's Job
33.          Though my position seems outwardly to be exalted in terms of status with a Peetam, Matam and what not, in fact it is as good as the coolie in the railway station who carries your load for a price!  This job of Matãdipathy is very much like that of a coolie, who carries the load for others.  He bodily carries the load and we lift your Namaskãram adding the weight of our prayers to it and carry it to NãrãyaNa before unloading them.  But do we know the truth as a coolie knows, is a moot point.  That labourer knows that the load he is carrying is not his and that his job is to carry it up to the bus or taxi stand.  If we do not take this weight of your prayers up to NãrãyaNa, he will give us the coolie that we deserve with interest added.  So, we should be aware that your Namaskãra is a load that is not to be taken as an award or appreciation.

34.          VidyãraNya Swami has given a powerful warning here as 'sammãnãn maraNãdiva' – 'सम्मानान मरणादिव', meaning that these modes of respect and praise should be treated as death.  That is for a true Sanyãsi all praises, Namaskãrãs, awards and appreciations are to be abhorred as the plague.  The word 'maraNãdiva' may be replaced by 'Narakãdiva' as he himself says, as death will only cancel out the experience while 'Naraka' aka hell will add torture to that experience.  That is for a true Sanyãsi, just before talking about what should be his attitude towards praise, VidyãraNya Swami says, that he should think of the people's company as dangerous as a snake and simply withdraw and vanish, I quote 'aheriva gaNãt bhita: sammãnãn maraNãdiva' – 'अहेरिव गणात भीत: सम्मानान मरणादिव'!

35.          But, we are meant to be with the people, urging and guiding them towards the right path.  So we are required to be deeply involved with the general public.  When that is the case, with a name and title as a Guru, Peetãdhipathy, Matãdipathy and carrying the name of our ÃchãryãL as Sankara Ãchãryãr, we cannot help it if the society decides to honour us with certain amount of ostentation and demonstration.  In fact we cannot afford to let our position down in the eyes of the world and have to insist on certain minimum level of protocol, for dignitaries visiting us and for us visiting places and other organizations.  This cannot be avoided.  The world of followers, have to have some regard and respect for a person in the position of a Guru.  Only if they have that humility, will the words of a Guru be treated as Upadesa.  So, they have to show a certain amount of difference and respect to the Guru and he should at least act as though he is accepting them instead of disregarding them. 

36.          This word 'Sammãnam' is mistakenly written as 'Sanmãnam' in Tamil newspapers especially.  In these it is the respect and appreciation that is more important than the money handed over, which is only secondary.  But somehow this corrupted word 'Sanmãnam' – 'சன்மானம்', has become the catch word for the money handed over, in Tamil.  That is to say that for us who are not totally and truly renounced from the world but have to successfully run a huge organisation like this Matam, you have to do 'Sammãnam' if not pour money in to us, and we cannot say no to it.  That is, we have to allow you to give us 'Sammãnam' and at the same time we should not be gleefully accepting and expecting more!  How can it be done, as it seems to be mutually contradictory?

37.          You have to do some mischief here.  As I said earlier, the Sishyas have to respect and give Guru DakshiNa aka Sammãnam positively.   With that you have to give them the satisfaction that Guru has accepted their offerings as respect as well in cash and kind, that is, only for show.  Inwardly we should be clear that the acceptance of Sammãnam is for the sake of running an organization.  If we start thinking that we need it or that it is appreciation of our personal charisma or greatness or that it is ours in any way; that will be the start of our own downfall.  In the name of NãrãyaNa, truly chanting his name, accepting the Sammãnam as his, like the coolie carrying the load or the post man bringing the Money Order, we should be accepting and surrendering.

38.          Whatever way you show your respect it is all covered by this word 'Sammãnam' I said.  Luckily there is no scope for giving us any new name or title.  Can you give a sobriquet to God?  Similarly you cannot be going about giving a title to one's Guru.  But respect is being shown in cash and kind, as the Matam is run in the name of Ãdi Guru NãrãyaNa, as after all the whole world including all homes, houses, organizations, societies and the countries are run on his name, 'of, for and by him'; in his name we accept the Sammãnam and if you do not give on your own, we demand and get the same.  In the matter of Namaskãra as a Sammãnam, our attitude should be one of, "This is just not ours at all.  If through us some good happens to the one doing Namaskãr, then also it goes only to NãrãyaNã and we are just temporarily bearing it for handing over to Him only.  Of course till it is handed over to God, it is a weight alright.  But if we do not convey and misappropriate, it will become a permanent burden like the heavy weights chained to a prisoner's legs.  That is the level of risk run by the receiver of Namaskãra!

(To be continued.)




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