தெய்வத்தின் குரல்

The Call of the Divine

Deivathin Kural (The Voice Divine)

தெய்வத்தின் குரல்

Written in Tamil by

Shri Ra Ganapati September 1, 1935---February 20, 2012 (aged 76)

http://en.wikipedia.org/wiki/Shri._Ra_Ganapati

First publication 1977

The Mahaswami's words of distilled wisdom, as compiled by his ardent devotee Sri Ra. Ganapati run into six volumes covering more than 6,500 pages. Sri Ra. Ganapati and Sri A. Tirunavukkarasu of Vanadi Padippakam, the publisher, deserve our eternal gratitude for their invaluable efforts to preserve for posterity the Sage of Kanchi's words of wisdom.

 

Advaita based on Deivaththin Kural by Periava. A book report

Sri Chandrasekharendra Saraswati Swamy

சந்திரசேகரேந்திர சரஸ்வதி சுவாமிகள் (May 20, 1894 January 8, 1994)

installed as the 68th head of the Kanchi Kamakoti Peetam on February 13, 1907,

the second day of the Tamil month of Masi, Prabhava year.

On May 9, 1907 his "Pattabishekam" as the 68th Peetathipathi of Kanchi Kamakoti Peetam

was performed at the Kumbakonam Math. 

Translation from Tamil and presentation by Veeraswamy Krishnaraj

The translation tries to stay true to words in the original text.

Biography

http://en.wikipedia.org/wiki/Chandrashekarendra_Saraswati

 

http://www.bhagavadgitausa.com/DeivaththinKural.htm

 

தெய்வத்தின் குரல்

 

The Voice of God (The Call of the Divine)

File for web publishing

 

Dharma is a word that occurs in this treatise very often, carrying contextual meanings. It is a Sanskrit word.

 

தருமம் tarumam n. < dharma. 1. Virtuous deed; நற்செயல். (பிங்.) 2. Statute, ordinance, law, sacred law; விதி. (உரி. நி.) 3. See தருமநூல். (உரி. நி.) 4. Usage, practice, customary observance or prescribed conduct; ஒழுக்கம். (உரி. நி.) 5. Duty; கடமை. Colloq. 6. Justice, righteousness; நீதி. பொருது மென்கை தருமமோ (பாரத. சூதுபோர். 186). 7. Charity, benevolence; தானமுதலிய அறம். தருமமுந் தக்கார்க்கே செய்யா (நாலடி, 250). 8. Nature; inherent qualities; characteristics; instinct; இயற்கை. (உரி. நி.) தரும மிஃதெனப் பன்னா மரபெனின் (ஞானா. 11, 23). http://dsalsrv02.uchicago.edu

धर्म = [ dhr-ma ] m. established order, usage, institution, custom, prescription; rule; duty; virtue, moral merit, good works; right; jus tice; law (concerning, g. or --ree;); often personified, esp. as Yama, judge of the dead, and as a Pragpati; nature, character, essential quality, characteristic attribute, property: in. dhrmena, in accordance with law, custom, or duty, as is or was right; --ree;, after the manner of, in accordance with; dharme sthita, observing the law, true to one's duty. http://dsalsrv02.uchicago.edu

 

 

Invocation of Vinayakar

 

Pillaiyar (பிள்ளையார் = Ganesa) Temples are ubiquitous all over Tamil Nadu. There are Pillaiyar temples with walls, roofs, and domes (Turrets). There are Pillaiyar idols even at the feet of trees, open to the sky and the elements.

Pillaiyar is found on street after street, by the rivers... All over Tamil Nadu, our ubiquitous Pillaiyar confers his blessings to us all. Only in Tamil Nadu, he has the distinction to be addressed Pillaiyar (honorific way of addressing a son) in a loving manner. He is the first son of Siva and Parvati, the Father and Mother of the universe.

Kumaran (குமரன்) is son (பிள்ளை). All over India, Kumaran refers only to the second son of the divine couple Siva and Parvati. He is Kumara-k-Kadavul (குமரக்கடவுள்). We do not address him Kumaranar (குமரனார்), an honorific title. We gave the honorific title only to the elder son of Siva and Parvati.

Pillaiyar is of the form of AUM, from which the universe and beings take origin. His elephantine face and the trunk resemble Pranava (பிரணவம்), OM.

 

Though he has the appearance of a child, he is in the forefront in making us raise our hands high in adoration of him. Avvaiyar (ஔவையார்) is the great worshiper of Ganapati. She meditated on Vinayaka in Bhru-Madya (புருவமத்தியம்) and composed Vinayagar Akaval (விநாயகர் அகவல்), Avvaiyar's all-embracing Yoga Sastra. If you were to commit it to memory, you will obtain supreme spiritual knowledge (paramajāna = பரமஞானம்).

There is a story about Avvaiyar. Sundaramurthy Swamy and Seraman Perumal Nayanar left for Kailasam. They wanted to take Avvaiyar along with them. At that moment, she was worshipping Viksesuvarar (விக்சேசுவரர்) and the duo, pressing her to join them, asked her to finish the worship expeditiously.

Avvaiyar: You go the way you chose to go. For your sake, I will not hasten the worship. Vinayaka worship is my Kailasam.

The duo left for Kailasam. Avvaiyar completed the worship observing all the details. At the end, Pillaiyar made his gracious presence visible (பிரசன்னம்) to Avvaiyar, picked her up by the trunk and in one sweep took her to Kailas. Swamy Vignesvar shows that kind of favor to his devotees.

What is the reason for breaking a coconut before Vinayaka Murthi? Vignesvarar asked his father to sacrifice his head to him. Love of Ganesa comes to the forefront, only when a devotee sacrifices what he regards above all else as precious. Siva created a hard-shelled three-eyed coconut seed in the form of his head, so the devotee can sacrifice it to Ganesa; such a sacrifice is pure Thyakam (giving).

Tamil Nadu is the only place where the coconut is broken this way. The broken coconut is an entitlement for the children. This truth, I learnt from a child. In 1941, I was in Nagapattinam, observing a vow. In the temple, it was customary to break coconuts by hundreds. The children milled around the coconut breaking area and left no space for breaking the coconuts. The elders admonished the children to stay away from the place, so they could break the coconuts. One child came forward and said, You break the coconuts for Pillaiyar. What right you have to tell us not to come to where you break the coconuts.

The broken coconut reminds us of the presence of Amirta Rasa (Ambrosial essence) of coconut water, only when the egocentric skull of the head represented by the coconut is broken.

 

There is no deity more corpulent than Pillaiyar; the head is that of an elephant; the stomach is humongous; the body is huge; he is known as Sthūla Kāyar (ஸ்தூல காயர் = Gross body is huge); he is like a mountain. He is a little child; at this stage, he has to eat a lot relative to his age and size, so he can grow. The body of a child should not waste. A sannyasi should not have a big body; there is no beauty and grace, if a Sannyasi were to eat a lot, and look big. As a person becomes older and aged, he or she fasts in the night. A child does not do it. The beauty in a child is to be corpulent (chubby) with a paunch. This child-deity shows that a child should be a butterball.

Pillaiyar holds a rice ball in his hand. He looks like an elephant. His mount is a small mouse. Other deities have a bull, a horse, a birdas the mounts. Though Pillaiyars size is inversely proportional to the size of his mount, the greatness and honor of a deity do not proceed from the size of the mount. Because of the greatness of the deity, there is greatness to the mount. Pillaiyar, though huge, remains light in the hearts of his devotees.

Every living thing has a great honor in one of its own organs. Kavari-māṉ (கவரிமான் = Bos grunniens) has its honor in its tail, the peacock in its long, erectile, greenish, iridescent tail. The peacock grooms and protects its tail. The organ of honor for Pillaiyar is his tusk. He sacrificed it in the name of writing Mahabharata with it as a writing instrument for the sake of justice, Dharma, learning Swamy does not need any instrument as a special need. He can use anything as an instrument, at the command of his thought. His tusk was the weapon, when he killed an Asura; the same tusk served as a pen for writing Mahabharata.

The objects, which never stops fascinating us, are the moon, the ocean, the elephant We never get a feeling of surfeit looking at them and enjoy their presence. As we look at his elephantine form, we are immersed in joy; that is bliss; that is Bliss Principle (ஆனந்த தத்துவம்); it is the principle of Insatiable Delight. He was born in bliss.

Pantāsuran was a demon. Parvati attempted to destroy him. Pantasuran deployed obstructive forces, so Parvati could not approach him. At that time, Siva looked at Parvati with ecstatic amorousness. Parvati instantly gave birth to the joyful child, Pillaiyar, who smashed all the obstructive weapons and helped her in destroying the demon. He is the son of Parvati and Paramesvara. He manifested (ஆவிர்ப்பவித்தல்) himself from the original source (மூலம்); that is why we call him Pillaiyar.

When you worship any deity, you have to obtain favor from Vinayaka, so that the endeavor would not face any obstruction or impediment. Ganapathiyam is the sect that regards Ganesa as the primary god of worship. Mahavishnu was the teacher, advising us to do the tōppi-k-karaṇam (தோப்பிக்கரணம் = Punishment or exercise requiring a person to take hold of his ears with his hands and sit and stand alternately). There is a story behind this.

Pillaiyar, the son-in-law of Vishnu, in an act of play, took away the discus of Vishnu and put it in his mouth. It is impossible to wrest anything from his hands. His strength is immense. Threat of punishment does not work with him. Vishnu thought he could get it back, if it fell from his mouth. Vishnu devised a stratagem. He held his ears with his four hands and danced. Vinayaka rolled over the floor laughing. The discus fell, and Vishnu took possession of it.

Any endeavor would come to a fruitful conclusion, only when Vignesvara manifests a favorable disposition. Let us worship him, offer Puja and live happily without any impediments.

 

தெய்வத்தின் குரல். முதல் பாகம். Divine voice (The call of the Divine).

Chapter 1

Advaitam = Monism.

Are we the Swamy? If not?

Adhi Sankara says, Jiva and Brahmam are one. We are that Swamy.

Jiva = individual embodied soul. Brahmam = God.

When Hiranyakasipu asserted, I am God, he said it in a dismissive egocentric vein that there is no God other than him.

When Jiva eradicates the ego completely, the devotee dissolves in Brahmam and becomes Brahmam. We are like the power held by a spoonful of water (உத்தரணி ஜலம்). Swamy holds an immense power like the wide ocean. From that ocean only, this water in the spoon came. That water in the spoon should dissolve its individual ego as a separate entity, merge with the ocean and become itself the ocean.

If we were not Swamy, we should be something other than Swamy. If that paradigm holds well, it means there are entities other than Swamy. God becomes one among many objects. It means that the objects came into existence without any connection to Swamy. If it were so, being Swamy and Paramatma (Supreme Soul) is not applicable to him.

He is all and the whole Sakti and thus Swamy. If that is so, how could we be separate from him? The Advaitins do not diminish his greatness, when they declare, 'Swamy, we are.' The contrarian's declaration of intrinsic difference between men, 'Jiva is not Swamy; he is mean; he is a great man; he is different; the other is different.' diminishes Swamy's greatness and unknowingly makes Swamy one among the many objects. That he is all (சகலம்) must make us, him.

The ocean, that he is, is also the water in the river, lake, well, a big vessel, a small vessel He became the water in the spoon, and his Sakti assumed many life forms like Jivas and Jivajantus. When (soul) a life form becomes man, he made it possible for him to experience the fruits of his merits and demerits, and on equable resolution of and going beyond merit and sin, he has laid the path to emancipation. He gives the mind to the man to experience the fruits of sin and merit.

When the mind is in turmoil, we cannot instantly attain the state of purity devoid of sin and merit and feel I am He. Though he is us, that feeling for realization in our experience demands worship for his grace. In the beginning, we exercise devotion with the thought, he is a great Swamy, we are trivial Jivas, he is a great ocean, and we are water in a small spoon. The mind that he gave us, makes us separate and different from him. That mind would not leave us in an instant. In this state with the same mind, we should cling on to him. He made the mind a monkey, which holds the body obstinately. He made this body doomed for destruction.

The mind-monkey should give up the decomposed fruit. If the monkey comes across a wholesome fruit, it will give up the spoiled fruit. That nourishing sweet fruit is Paramatma. We should practice giving up the body-consciousness (சரீரப் பிரக்ஞை), and hold on to Paramatma. Bhakti, Puja, and Sheththiratanam (பக்தி, பூஜை, க்ஷேத்திராடனம் = devotion, worship, visiting sacred places and dipping in holy waters) are put in place for our benefit. On attaining maturity, and abolishing body consciousness and ego, we would lose the sense of difference between Jivatma and Paramatma. Him becoming we, we would become Advaitam.

Page 10.

Advaitam:

The servitors at the feet of Adhi Sankara established the Sidhantam, Advaitam, which means non-existence of two entities or monism. Swamy exists; we (Jivas) exist: This is the usual thinking. There are no two existences. There is nothing outside of Brahmam or Swamy. There is no second substance. That One (unmani), on account of Maya Sakti, appear as Sakalam or many. All this is appearance or disguise. An actor comes in many disguises, but inside them, there is only one person. Though there are many life forms, the indwelling entity is one Swamy. Though the divisions into Jivatma and Paramatma are spoken of, in reality, there is only Soul. Once we obtain this kind of wisdom by experience, we would not be Jivas with many faults. Advaita Tattva says we will become Truth in full measure, according to the teaching of the Acharyas.

When we attain this experience, we will never have difficulties, fear, lust, hatred... (கஷ்டம், பயம், காமம், துவெஷம்...) controlling us. When you consider that something exists outside of us, that said entity and its derivatives such as difficulty, fear, lust, anger etc. bind us: That is Samsara Bandam. If no entity other than us exists, what will bind us? Where is the bond? Extrication from bond is Mukti or Moksa.

We do not have to go the Vaikuntam or Kailasm to enjoy this state of liberation; we can experience it now and here. In truth, we do not attain this Moksa as some new acquisition. Brahmam, the unlimited Satyam remains forever an unbound Moksa. In this world, Ether exists as an unbound entity. That Ether exist in the pot and outside the pots. We may distinguish the Ether in the pots from that outside the pots; in fact they are one. When the pots breaks the forms, the Ether in two forms appears as one to our eyes. We appear as separate pots in Brahmam by the power of Maya. Yet we are all Brahmam. Because of the bondage of Maya, we do not appreciate the nature of Brahmam. Once broken, we will gain the experience that we are pervasive Brahmam.

Acharyas have devised some means to attain this oneness: Karmam, worship... When you observe these means, we gain the realization that all that we see are one.

Adhi Sankara servitors at his feet (பகவத்பாதர்) said we should see oneness in all. How could we see all the disparate animals as one? That is a confusion.

There are three Avasthas or states: Jagrat, Svapna, and Susupti (Wakefulness, dream sleep and deep sleep). In all these states, there is only one entity. Likewise, there is only one entity in many animals with different qualities. He is us.

Page 12-13

One moment we are peaceful; at another moment we are angry; in these two states remain only one person. Time morphs the body from infancy to old age; yet there in only one person. There is one person subject to many moods. We do contrary things when the mood and the mind change.

This world is a dream. In dream sleep, the mind creates many persons. Likewise, we realize that the thoughts of the Biggest Mind of all created this many life forms. There is one indwelling entity in all these life forms. If someone hits you, it is wrong to think that someone else beat you; the truth is you beat yourself.

If it is declared that it is not Satyam then there must be some entity outside Brahmam. If so, where did it come from? Who is responsible for the act?

There are two entities: one with intelligence and sentience; the second with inertness (ஜடம்). We did not create the inert entity and vice versa. How could the non-intelligent perform any action spontaneously? How could a non-intelligent inert substance create the intelligent Jiva? If the inert substance existed for a long time and plodding along, a Great Intelligence must have created and activated it.

Page 14.

That Great Intellect appears as inert substance. Did the Jivas come into being on their own initiative? The life forms belonging to one genus have one set of qualities, one kind of body... Having said that, that particular life form would not have come into being separately and individually on its own volition. Thus, all living forms were created by the Great Intellect. Jiva's intellect and mind did not originate from somewhere, but are the wok of the Great Intellect.

The Jivas obtain sustenance, food, clothing from the inert world, which has smell, taste, heat, cold... experienced by the organs in the Jiva. Thus Jadaprapanjam (inert kingdom) and Jivaprapanjam (life forms) have close connection, which was established by the Great Intellect (PeraRivu = பேரறிவு). Jadam (Inert substance) and Caitanyam (Intelligence) proceed from the causal Agent, the Great Intellect, which appears as many.

Page 15.

This facility of the Great Intellect is Mayai (மாயை). One Brahmam appears as many by the power of his maya (மாயா). That is Advaitam (Oneness or Monism).

We should have the mental makeup to view the whole world as one. If all are one, you and that (he, she, it) could not be different. The hand, the body, the leg...appear to belong to you. Likewise you must make the world as you. With that knowledge, even a Chandala is a Pandit.

A carpenter designed and built a wooden elephant. Another carpenter examined the elephant. He took his child with him. As the carpenter approached the wooden elephant, the child shouted at the father saying,

Father, do not go near the elephant. It will knock you down.

Father: "This is only a wooden elephant. It will not knock me."

Page16.

So saying, the father took the child near the elephant.

For the child, the wooden structure looked like real elephant and the knowledge that it is all wood did not occur to the child. Though the wooden structure looked like a real elephant, the carpenter was not afraid of it. The reason why the carpenter did not fear the real-looking wooden elephant, is receding of the nature of an elephant in his mind and intellectual cognition of the fact it was wood.

மரத்தை மறைத்தது மாமத யானை
மரத்தின் மறைந்தது மாமத யானை

Wood, the great rogue elephant hid. (The form of an elephant hid the wood.)

In the wood, the rogue elephant was hiding.

Yogisvarar explained these two states. These two great Tattvas, he tells with utmost ease. It is in Tirumantiram, these two Tattvas are mentioned. Why did Tirumular narrate this story? If you look over the next two lines of his poetry, you will find out.

பரத்தை மறைத்தது பார்முதல் பூதம்
பரத்தின் மறைந்தது பார்முதல் பூதமே -Tirumantiram 2290

The Divine, the five elements hid.

In the Divine, the five elements hid.

The elephant is different; the wood is different: It is not so. Likewise, the Supreme Soul and the world are not different. This illustration explains that the SuperSoul and the world are one. The wood of a SuperSoul makes the wooden doll. As the child does not comprehend the wood in the doll, we do not perceive the wood of a world. From our sight, the world of five elements hides the SuperSoul. For the Jānis (the learned), all appear as Brahmamayam (fullness or pervasion of the Divine); the five elements of the world hide in the wood.

You may say: what is the relevance to this story? What we need in the world is comfortable living: for that, we need money.

We may ask what worry we have with regards to the world and the SuperSoul.

Page17.

Let us assume, all become very rich. Would it guarantee tranquility, peace, and security without fear? Look at the countries with rich citizens. There are so many disputes and so much lack of tranquility. It is the nature of man to compete to become richer than the rest. The competitor wants to be the first to own something (new). In this mutt, everybody knows, I leave the stage only after I give the sacred water (தீர்த்தம்) to the last person. Knowing it, do people line up in the queue in peace and quiet, to take their turn? For them, It is not enough to get it. But to get it first, the people jostle each other, fall one over the other, hit the floor and pick up fights. As long as this kind of competition exists, there is no mental peace. This competition will not diminish, though there is enough and more to go around.

To remove competition, wisdom, that there is no another object to compete for, should come. Where is the need for wisdom? What is needed as a constant practice is to inquire into the self. If you were not to buy the troubles of the world, you should realize, this world is not what we think of it; this world is Sivamayam (சிவமயம் = pervasion of and by Siva); This and that are non-different; wood is elephant; there should be a constant thinking that the Supreme Soul is the group of five elements. If that perceptive wisdom does not exist, its purport is the world will be enveloped in darkness in spite of advances in material prosperity. If we were to attempt to acquire the light of wisdom (ஞானப்பிரகாசம்) that dispels darkness, we should not retreat in languor. There is no harm, if the sun disappears. We should not let go of the light of wisdom (ஞான ஒளி) from us.

 

Page 18.

The Theists are of the belief that there must be a God who created and runs this world of elements in an orderly manner. An action begets a result. The theists tell that God as the Ruler is the dispenser of fruits of our actions. We may say, "Let it be. why should we entertain any devotion towards him? Did he create us seeking our permission? Why should we extend devotion to him, when his creation of us causes all these troubles? That is one objection.

The theists tell, "He can remove our difficulties; therefore, extend your devotion to him." Others may counter that argument. Their stand is, "If he were to remove the difficulties only on supplication to him, it means your Swamy (God) is not an ocean of mercy as you claim." You say, 'He dispenses fruits according to the nature of the act. If he dispenses punishment for our sin, must we supplicate to him to change the outcome? Mahan Nilakanta Dhikshathar gives the answer in his Ananda Sagara Stava.

 

Page 19.

He replies, 'Mother Meenakshi, don't tell us anything. You are omniscient. If I were not to tell you my difficulties, my mind sustains a wound. Since I mouth these difficulties to you, I get a temporary relief, consolation and strength. Though you know all my difficulties, I still mention to you my problems.'

No one can forego telling his problems.

If revealed to others, that itself begets mental peace. Without telling them to all and sundry, you may narrate your difficulties to God. It brings tranquility to supplicate to him, whether he removes our difficulties on his own accord as the ocean of mercy; whether he dispenses punishment for the sins of ours; or whether he gives us strength to bear the travails.

 

Isvara Bakthi, in truth, is not supplication of God for relief of our difficulties. I am not saying that we should extend our gratitude to him for giving us a happy life. If I were to tell such things, someone can contradict me by saying, The planter of the seedling should water the plant. It is his duty. Where is the need for gratitude?'

 

I am not talking about Bakthi. There are, as said by me, unhappiness and happiness. These two perturb the mind. True happiness is having an unafflicted or unperturbed mind. Happiness is not permanent. When we sleep in an inert state, there is no unhappiness or happiness. During that period, we do not know whether we have Anandam or Santam (joy and tranquility).

 

Page 20.

There should not be any waves in the mind. During that moment, we should have the perfect knowledge that we are tranquil. When that state is attained, we have no problems. Because thoughts bubble up in the mind, we believe that Jivatma is different from Paramatma. If the mind is ablated, Bheda-Buddhi (the intellect that creates differences ) will dissipate. We will be staunch in our stand that non-difference in Paramatman is advaitam. In that state, we remain without perturbation. Tranquility and peace, we seek from ablation of mind. Its fruit is Advaitam of indivisible form of the omniscient Absolute or Reality (பரம்பொருள்). If we were to meditate on a thought or object in our mind, that we become. The exemplary ideal is Swami, in terms of science behind the tranquility and bliss.

Swamy, so involved in the conduct of the affairs of the world, safeguarding, and dispensing fruits, remains unperturbed and tranquil, though carrying those responsibilities. Isvara is called Stanu, the one in fixed position. Its meaning is tree, wood and the like. The tree is living, but it appears inert (without feeling). Ambal is the vine that entwines around the tree. That vine is Aparna by another name, meaning the tree without leaves. The vine of a Sakti ( = பராசக்தி = Parasakti) with life, not bubbling with feeling, entwines around the living Absolute, who is apparently without feelings. When we think of Swamy, an innate disposition (bhāva) of wisdom and tranquility arise in our mind. If we were to continue our concentration on Swamy, the tranquility and peace become siddhi or perfect attainment. Constant remembrance of him in devotion is essential.

 

PAGE 21.

Our mind will release itself from such thoughts as personal difficulty or wellness, if we get stronger and persistent in the habitual thought of God, whom we may approach for relief from difficulties or to show our gratitude for our wellness. We will develop a mental disposition of rest and relaxation (விச்சிராந்தி  = virānti = viccirānti) to transfer all our burdens on God and let him puppeteer us the way he wants. Joy and serenity (ஆனந்தம், சாந்தம்) will pervade our mind. This will take us to a spiritual state. This lays the path for a changeless fullness of spirit in us, subject to many faults.

That Self-enquiry (Atma Vicharam = ஆத்ம விசாரம் = Self-enquiry), Dhyanam (meditation), and Yogam help us become dead wood and remain in a state of fullness and perfection, is the Truth. You may say why I recommend Bhakti ahead of Sadhana (means). Sankaracharya's servitors at his feet (பகவத்பாதாள் = Bakavatpāthāḷ) say Moksa is absence of doer-ship, ablation of thoughts and even absence of Bhakti. It may dawn on you that I mention Bhakti. Acharya stresses Bhakti as the leader in the path to Moksa. In the next line, to appraise whether Bhakti is practicable, he gives a new definition to Bhakti. To inquire, know and immerse in the true state of the Self is Bhakti. His definition of Bhakti is Atma Vicharam, Dhyanam and Yogam. The supposition, that Swamy is outside of us and that the love we show for him is Bhakti, is false; that is not true Bhakti.

Though Acharya's Bhakti is defined as such, he in his mutt, performs Chandramaulisvara Puja in an expansive and elaborate manner (விஸிதாரம் = vistāra = vittāram = வித்தாரம்).

Page 22.

Though he talks about formlessness of Atma Tattva as the final goal, he himself regularized and established the worship of deities with form, thus earning the accolade as the Shanmatha Sthāpakar ( = ஷண்மத ஸ்தாபகர் = founder of six religions or philosophies). He went from Ksetra to Ksetra (temple, field, place) and sang the glory of the deities. When we elucidate these things, it appears that Bhakti in the worldly sense finds resonance with what the Acharyas expounded and recommended.

Jāna is the highest; Atma vicharam, Dhyanam and Yoga are higher; Bhakti Puja, Ksetra are lower than that; apart from bhakti, many kinds of Asram, Anushtanam, Vaidika Karmas are superstition; matters regarding Bhakti are sentimental; Dhyanam (meditation), Yogam, and Atma Vicharam (Self-enquiry) are the spiritual pursuits--these opinions prevail now to a great extent.

Acharya established Advaitam dissolving in Atma Svarupam (ஆத்ம ஸ்வரூபம்) with ablation of mind and thought and abolition of actions. Though he taught Jnana Marga (ஞான மார்கம் = the path of wisdom = Intellectual path to spiritual realization), he gives credence to Bhakti based on thought and Vaidika observances in the form of deeds. Why did he do what apparently looks like a shift between advocacy and practice? We are caught in this world of happenings. The mind does not stop for a moment. Though you resolve to abolish thoughts and actions, the mind runs amok in all directions. Our bonds, hatred, sorrow, fear, and happiness crash on the shores of our mind. On account of this ceaseless assault of thoughts, we keep designing plans to do this or that. That one should ablate the thoughts, and dissolve in Atma is easier said than practiced.

Page 23.

What is the reason for our inability to stop the mind? It is our past-life Karma. We have committed many kinds of wrongs, sins... birth after birth. Until those sins are resolved equably, we will not have the experience of the soul as the Bliss of soul ( peranantham).

Only after the omnipotent Isvara finished dispensing the punishment for all the sins, we will obtain the eternal Bliss (Perinpam). We can extirpate sin by doing meritorious acts. Isvara in his great compassion gives us another birth, so we could extirpate the sins. But, what do we do? We do not engage in doing new meritorious acts to counterbalance the past-birth sins, but commit more and more sins and increase the size of the bag of sin. To dissolve these sins, Acharyas appended meritoroius deeds and Bhakti to the Spiritual-intellectual path (Jnana Yoga).

Sins are twofold: One done with body; another done with the mind. To drive away Papa Karma, one should should do Punya Karma. To remove sinful thoughts, one should engage in and augment meritoriuos thoughts.

What is Punya Karma?

Page 24.

Everyone follows the script written in the Vedas. The worldly life should be above reproach. Intellectual activities, governmental activities, mercantile activities, and activities of physical laborers happening in coordination for the welfare of the society are the ideal according to Vedadharmam. This ideal is the basis for the separation of the labor into four kinds. Each division has its order and recommended observances. If members of each division do their deeds without even a little bit of negligence, they become the meritorious acts. How does a deed become a sin? We become reckless and commit mistakes (self-aggrandizement) at all costs to realize a goal outside of the asrama (established order). We harbor hate, unhappiness, fear and such impurities in our minds. If we do not aspire for an artificial goal and do deeds according to the dictates of Vedas, we are faultless. There is no competition. There are no consequential enmity, sorrow... Besides that, Vedas have made these fourfold divisions for the optimal functioning of the world. Understanding this, not considering one's own gain as irreconcilable, thinking of the common weal and doing the deeds accordingly, amount to meritorious deeds and do good to our inner self. They do good to the community and the world and also wash off the sins. We remain dedicated in actions done without envy and deceit. Since Cittam (சித்தம் = mind or will) is dedicated to the actions, there is no place or less chance for it to contemplate sinful deeds. Punya Karmas (meritorious deeds) step by step help in purifying the Cittam.

 

Actions and thoughts are interrelated. If you were to remain without any action, evil thoughts will arise. The Cittam without work is devil's anvil, according to an English proverb. If Advaita Jānam were to be accomplished, the Cittam should be pure. Acharya established Veda Karmas to accomplish Citta-Suddhi (Purification of the mind).

 

 

Page 25.

Paropakaram, Seva, positive mental attitude, and Tyagam generally known as love are the Punniya Cintanai driving away Papa Cintanai. Bhakti is redirecting these auspicious qualities to Paramatma, the hypostasis of all the sentient and insentient entities of the world.

Paropakaram = பரோபகாரம் = Philanthropy

Seva = சேவை = service

Tyagam = தியாகம் = giving

Punniya Cittanai = புண்ணிய சிந்தனை = benevolent thought

Papa Cintanai = பாபசிந்தனை = sinful thought.

 

Thoughts clinging fast on Bhagavan dissolve the sins and Vasanas (past-life impressions). The mind, going in millions of paths (directions), ultimately clings on to Bhagavan, dissolves in him, and attains eternal bliss (பேரின்பம்), which alone stands. The servitors established Karma, Bhakti...Yogas as the pathways and ascending steps to the world of Dhyana, wherein the mind stands steady.

Recitation, Puja, and pilgrimage, the basis for Bhakti, bring the mind to oneness with Bhagavan, and we begin to experience his true form, which is Supreme tranquility. Overcoming sleepiness (darkness), confusion and perplexity, we will harbor thoughts of the divine and entertain Bhakti to Bhagavan with a steady mind, joyous bliss, and proximity to Bhagavan. Empty words on Advaitam serve no purpose.

Page 26.

Isvara, full of greatness and tranquility, is the ideal and exemplary goal; thoughts of him will take us to that state at least for a moment.

Instead of talking about Advaita state, difficult to understand and adopt with willingness, perception of Nirguna Isvara (unqualified Brahman) in Saguna state (qualified Brahman) will help us take hold of it and make us lofty. He is essential to us, just to make us lofty. Bhakti to him is essential to us. We need Isvara Bhakti not only because we need relief from the daily problems of worldly life but also because we need to know ourselves and remain fulfilled in Atma Sarira (ஆத்ம சரீரம் = Embodied soul).

தெய்வத்தின் குரல் ( முதல் பாகம்)

அத்வைதம்

அத்வைதமும் அணு விஞ்ஞானமும்

 

Advaita (Non-dualism)

Advaita and the Atom.

Desire, misery and fear endure as long as humanity. Freedom from these is Moksa or liberation. Living and experiencing Advaitam will help us live and enjoy liberation by obtaining release from bondage of the soul, subordination, unhappiness, fear and hatred. What is external to us is the cause of unhappiness, desire, fear or hatred. There is nothing other than Paramatma. All that are seen are Paramatma: If you were to experience that oneness, there is no cause to suffer the maladies as said above. Scorpion and snake are the bane of humanity. If we were the scorpion and the snake, there is no unhappiness. If we were to realize that all are us, our nature will be one of happiness. That is the state of liberation. The notion that we will go to a house of liberation after the death of the body is not valid. If

Advaita Jnana of all in one is realized, we will be in Moksa here and now.

How could, all are one, be practicable (or logical)? It may appear to us that all these disparate multiplicity of objects impacting our senses and sight cannot embrace the premise that all are one. The first premise is what we see before us must be the Truth. Or what Vedanta says and Jnanis' experience of Advaita must be the Truth.

Truth must confer constancy of tranquility, happiness and perfection. In the phenomenal life, there is no such thing. Only in the Advaita of Vedanta, such fulfillment is seen. Jnanis experience contentment, happiness, tranquility and fulfillement sans unhappiness and agitation afflicting other people. This paradigm points to Advaita as the Truth. We see and experience so many events in dream sleep. When we wake up, What happened to the objects and events in the dream? Only the dreamer stands as the remainder of the dream sleep. Likewise, the phenomenal world is a dream. As MAya dissipates and we awaken, we can experience that One Paramatma alone is the only Remainder.

Though the world has many appearances, only One became all these. The modern science attests to and establishes this fact. In the old world there were only 72 identified elements, according to science. They held the old view that elements were different from one anothjer. it is habeen established now that all these diverse elements are not different from each other but one Sakthi became all tghese many different elements. Modern science tells that matter and energy are not different. That is Advaita as demonstrated by the modern science. Einstein and Sir James Jones have come close to the view of the Upanishads and the siddhanta taught by Sankaracharya.

The world as Mayai as said by Advaita is that the -phenomenal world is not the be-all-end-all Final Truth. It is a phenomenal truth. Its existence is dependent on Brahmam. This is what the scientists say. Brahmam is para- mārthica Satyam (Supreme Truth). That the world is a phenomenal truth, as depicted by Advaita is rephrased by scientists, "The world 's motion is relative and not an absolute Truth.

It is a sad note that the atomic scientists, having discovered the great truth that Sakthi and matter are one, went ahead and used that knowledge to fabricate the atom bomb. The establishment by science as to the unitary nature of elements in line with Advaita stopped short at the level of intellectual pursuit to cause evil (in producing the atomic bomb). Science's Advaita should not stop with intellectual pursuits and study of the external (phenomenal) world but should immerse itself in the study of the truth of the Inner World as the cause of the outer world, go beyond the intellectual pursuits and become part of the solution in solving the afflictions of man. If the science helps establish the knowledge that all mankind is one, the new science that invented the atom bomb can transform Atma HAni to Atma Kshemam (Soul's harm to soul's welfare). --

 

The Call of the Divine. Part One

Advaitam.

Advaitam and the Atom.

Desire is part and parcel of human existence. Difficulties abound. Fear exists. Obtaining liberation from these sentiments is Moksa. Obtaining relief from bondage, humiliation, difficulties, fear and hatred by Advaita experience, we can experience Bliss of Moksa here and now. When a foreign entity exists inside of us, it creates difficulty such as hatred towards it. If you were to develop and experience Advaita wisdom that all manifestations are from One Paramatma, where is the possibility of having desire, fear, anger, unhappiness...?

Page 27

Scorpion and snake now cause us trouble. If we were the scorpion and snake ourselves, these problems will not exist. Is it not so? If we were to develop the attitude of ''All are us'' we will have the natural state of Bliss, which is the state of Moksa. There is no such thing that we have to go to some place, after our body is destroyed and dead. Upon acquisition of Advaita Jnana that All are One, we are in Moksa now and here.

How could one and many be equal? Many disparate objects we see before our eyes are obvious. Firstly, all that we see before our eyes must meet the criterion of Truth. Or Vedanta's sayings and Jnani's experiential Advaitam must be Truth.

 

Truth (Satyam) should give immutable tranquility, Bliss and fulfillment. There is no tranquility and joy in our phenomenal life. It is present in Advaitam, mentioned in Vedanta. The experiencing nīs, devoid of the difficulties and vacillations, remain always tranquil, joyous and contented. From this alone, does it not infer that Advaitam, All are One, is Truth? We see many objects in dream sleep. What happened to them on awakening? What remains standing is the person who was dreaming. Likewise, the whole world is one big dream. With the disappearance of Māyā, and awakening in the state of Jāna, we can experience that Paramatma alone remains standing.

Phenomenal world may appear as many; the modern science accepts unconditionally the oneness of all.

Monday, June 02, 2013

Page 28.

Fifty years ago (1927), science said, the worldly objects subside in seventy-two elements. The past concept was these elements (மூலப்பொருள் = original substance) were disparate. Now with the advances in knowledge of the atom, it is established by the scientists that these elements are not disparate but that one sakti became many. Matter and Energy are not different, so says the modern science. Advaitam is the Truth, according to science. Einstein, Sir James Jones...and other scientists have come close to Upanishads and Advaita Siddhanta taught by Bhagavad servitors (பகவத் பாதாள் = devotees serving at the feet of God). The reason, that the world is māyā (மாயை) according to Advaitam, is this world is not the Ultimate Truth. It is a phenomenal truth. Its existence is dependent on Brahmam. The scientists have advanced the same opinion. Brahmam is the Supreme Truth or Ultimate Reality (பரமார்த்திக சத்தியம்). World is a phenomenal truth, so say Advaitam and the scientists, who add that the worldly movement (or happenings) is relative and not absolute.

That Sakti and matter are one is the greatest truth; with that great knowledge, what they discovered, the production of the Atom Bomb, is the sad fact. Advaitam, established by science for the matter, faced arrested development because of the intellectual effeteness resulting in the development of the bomb. Science's Advaitam should not stop with Faustian knowledge of the external world, but should explore the internal world, the causal agent of the external world and not stopping at intellectual pursuit, proceed with people's condition and needs. If the awakening knowledge that family of man is one arises through science, new science of making the Atomic bomb, instead of creating Atma Hāni (Killer of soul), could have established Atma Kshemam (Wellbeing of the soul, Rescue of the soul or Soul savior).

māyā (மாயை) definition.

மாயை = Māyā = false appearance, illusion

மாயாலட்சணம் māyā-laṭcaṇam = attributes of Māyā

, n. < id. +. (Advaita.) Properties of Māyā, numbering five, viz., acattu, caṭam, anittam, tukkam, kaṇṭam; மாயையின் கூறாகிய அசத்து சடம் அநித்தம் துக்கம் கண்டம் என்னும் மாயையின் ஐவகை இயல் புகள். (W.)

acattu = Illusion as opposed to Reality or Sat.

caṭam = Inanimate

anittam = a-nitya. That which is transient or unstable.

tukkam = duḥkha. Sorrow, distress, affliction.

kaṇṭam = part (not whole).

 

Monday, June 03, 2013

Page 29.

If we were to observe all with Jāna, we would look at them with joy. Joy knows no end. All is joy. Joy knows no boundary. There is no place devoid of joy. There cannot be two entities pervading completely in one space. Therefore, Bliss and Jāna are one. We see with our eyes the Jīva with Jāna and Bliss (ஞானம்-ஆனந்தம்). We call one, Rose flower. Another one, we call Datura blossom. If we were to look at it from the perspective of Jāna it is not Rose flower. It appears as joy. Datura blossom appears likewise, Since we do not have Jāna, we call one Rose and the other Datura (Thorn-apple). In fact, all are joy. The reason why we do not apprehend the Truth is because we have impurities in our mind and thoughts (சித்த அழுக்கு) , and we lack a sense of unity (ஒருமைப்பாடு). If the looking glass is shaking, the reflection is not Truth (யதார்த்தம்) but a distorted form (விரூபம்). If the mirror is dirty, the reflection has no trace of Yathārtha Bhāvam (யதார்த்த பாவம் = Truth in its natural state). Because our mind-mirror (Mana-k-kandi = மனக்கண்ணாடி) is shaking and laden with dirt, it does not reflect objects such as joy-substance (ānantha Vastu = ஆனந்த வஸ்து) as they are.

A person with mental handicap (movement disorder) cannot hold a staff for fifteen minutes. We can hold it for fifteen minutes. But we cannot hold a thought in our mind for 15 minutes. Mind, in the next instance, runs wild with thoughts.

 

Page 30.

Therefore, the Mahans (great men) consider us afflicted with mental handicap. Until we bring the mind under control, we have a variety of mental handicaps. Analogous to the shaky mirror, we remain handicapped with Citta Dosham, Ajakrathai (சித்த தோஷம் அஜாக்ரதை = faulty mind and inattention) and lack of oneness of thought. How do we remove the mental handicap? When the fault leaves, attention takes its place. Attention begets understanding of Truth.

How do we remove the Dhosham (= deficit, defect, fault, handicap)? For us, the dirt comes in the form of a body. What is the cause of the body? Sin is the origin of the body. What implement did we use to incur sin? We used organs like hands, feet, and mind to incur sin. When we have to untie the knot in a rope, we have to reverse the movements that made the knot. We have to use Sat-kāryam (= good deeds) to remove Asat-kāryam (= bad deeds), and meritorious deeds to remove deeds of sin. The sins committed by the said organs should be removed by the same organs. Satkāryas are charity, duty, Karma Anushtānam, Isvara namoccharanam and Ālaya Dharisanam. These are the means for eradication of sin. By getting rid of sin, and then taking the Jnana margam, we must become one with limitless wisdom and bliss.

 

Karma Anushtanam = கர்ம அனுஷ்டானம் = performance of religious austerities and duties.

Isvara namocchāraṇam = ஈசுவர நாமோச்சாரணம் = Recitation of holy names of God.

Ālaya Dharisanam = ஆலய தரிசனம் = offering homage to God in the temple.

 

 

Page 31.

 

தெய்வத்தின் குரல் (முதல் பாகம்) = The call of the Divine.

அத்வைதம்

கண்டமும் அகண்டமும் = The Divisible and the Indivisible.

Only one sun exists. Every droplet reflects the sun. Though the reflections are many, there is only one sun. There is one sun and many reflections. Likewise, in all living things, there are many shining Lights of Wisdom (aivoi = அறிவொளி), which are all one Brahmam's reflections. Sri Adhi Sankaracharya has explained in Brahma Sūtra Bhāsya.

The hypostasis of all, the Indivisible One, the Supreme Intellect, and the Sakti beyond the beyond appear in us as the limited and the divided. It is TAT (THAT) as mentioned in Vedas. The meaning of THAT (Tat) is THAT which is beyond the beyond. Though it appears far away, it is far and yet near to us. TAT is you, so says the Veda.

It appears, we understood all this in the blink of an eye. If we were to remain (enlightened) thus forever as of this moment, we will never have any sorrow. But, in the next moment, we lose sight of the Truth. Many lies throw us in a pile of difficulties. The joys that the lies offer us, become lies very soon. To be truly joyous is to hold fast the one who is truly blessed. The truly Joyous and Blessed is Swamy (God). We the people should hold him fast. They, which existed as many divided ones, at the end become one with the Indivisible, and themselves literally becoming the Indivisible and the eternal Bliss (nirandara anantham = நிரந்தர ஆனந்தம்).

 

Page 32.

The Akandam (the Indivisible) exists (forever). To remain Kandam (the divisible) is merely a thought. It is dream sleep, not having eternal truth.

 

There will be no war or dispute, if we were to begin to meditate on Saguna Brahman with form and attributes and later on Niguna Brahman. There will not be unhappiness and fear. There will be supreme peace. That is the fruit picked, and given to us by Sankaracharya from the tree of Upanishad.

Before we attain this ripe and perfected state, we should ripen from sprig, bud, tender and unripe fruit. We should be patient until we attain ripeness. As we remain the unripe fruit and show impatience to become the fruit in a hurry, falling prematurely from shriveling is of no use. Ramalinga Swamigal says, "Would it wither, shrivel and fall prematurely?"

We should have that kind of worry. Until the stage of the ripest fruit, we should perform Pujai, Japam and Tapam. Our endeavor would come to fruition, and would not fall off as a shriveled unripe fruit (Vempi vizuthal), if we attain the Tattva of Truth as depicted in Vedanta. Where is that Tattva, the causal foundation? It is within us. Whichever intellect explores that Tattva, within that exploring intellect remains that Tattva; we can perceive this in our experience.

Page 33.

Deivaththin kural

Advaitam

nhiRainhtha aanantham நிறைந்த ஆனந்தம்

 

In Krutha Yuga, Bhrgu Muni went to his father Varuna and asked, how he could comprehend whatever was the most blissful pervasive entity (Brahman). A pervasive substance at all times should remain all-pervasive and omnipresent (omniscient and omnipotent). It should not have any defect or deficiency.

Varuna said to Bhrgu to go and do Tapas. As he did Tapas, he discovered sequentially the cause of joy as first the body which is perishable, the breath, the mind, and the intellect which leave, and the experience of Bliss. These five gave him each a little joy. All these joys accumulated and he realized, the greatest joy comes from the basis of all: the Soul or the Supreme Bliss. That is the story from Upanishad.

 

Page 34.

We get to experience a drop (thivalai = திவலை) from the Ocean of Bliss. There is sunless shade under a tree, dense with branches and leaves. When the wind blows and the branches and leaves move, the sun's rays fall under the tree piercing through the shifting gaps. When the wind subsides, the gaps disappear and there is no light. Bliss is an unconditional entity with fullness and perfection, (not subject to limitation). Because of our bad Karma, mind and Buddhi, the Bliss does not fall on us and remains in hiding. As the crown canopy of bad karma shifts its position due to the wind of good Karma, the all-pervasive Oceanic Bliss of sunlight falls on us as a drop. If the drops abound, it becomes Bliss (Perānantham = பேரானந்தம்). If a small particle (லவலேசம் lava-lēcam = small particle) from the Ocean of Bliss reaches us, we say we enjoy bliss. If we were to do Tapas continually with enquiry, we could merge into the Ocean of Bliss and become it.

Page 34 contd

We get to experience a drop (திவலை = thivalai) from the Ocean of Bliss. There is sunless shade under a tree, dense with branches and leaves. When the wind blows and the branches and leaves move, the sun's rays fall under the tree piercing through the shifting gaps. When the wind subsides, the gaps disappear and there is no light. Bliss is an unconditional entity with fullness and perfection, not subject to limitation. Because of our bad Karma, mind and Buddhi, the Bliss does not fall on us and remains in hiding. As the crown canopy of bad karma shifts its position due to the wind of good Karma, the all-pervasive Oceanic Bliss of sunlight falls on us as a drop. If the drops abound, it becomes Supreme Bliss. If a small particle (லவலேசம் lava-lēcam = small particle) from the Ocean of Bliss reaches us, we say we enjoy Bliss. If we were to do Tapas continually with enquiry, we could merge into the Ocean of Bliss and become it.

 

Page 35.

The Call of the Divine. (Part One)

 

Advaitam

Kannan said, Kamban said.

 

Atma is the hypostasis of all that exists. That it goes beyond that which exists, is a position causing me confusion. Sri Krishna Paramatma causes this kind of confusion and then explicates them all clearly.

Krishna: I am in matter (all objects). Matter is in Me.

 

If all matter exists in Him, then it implies that matter is the support for Him. There is confusion as to what is correct.

Swamy of Atma is the support of all--the correct premise. Krishna explains this as follows.

The indwelling Isvara activizes all from inside: all life forms are his puppets. (Bhagavadgita verse 18.61)

Krishna, causing such confusion and rectifying it later, causes confusion again.

Krishna: I am in all things. All things are in Me. Bhagavadgita verse 6:30 below.

Now He says, "I have no objects: I am in no objects."

Here Tattva speaks, "Atma is beyond the beyond."

 

Upon being told that he is causing confusion, Krishna says, "I am not  understandable to all. That is My Yogamāyā. "  (BG7.25)

What kind of doctrinal instruction this is?  Does it all appear as incomprehensible?

 

 

यो मां पश्यति सर्वत्र सर्वं मयि पश्यति

तस्याहं प्रणश्यामि मे प्रणश्यति ॥६- ३०॥

yo  paśyati sarvatra sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati 6.30

yaḥ1  mām2  paśyati3  sarvatra4  sarvam5 ca6  mayi7  paśyati8
tasya9  aham10  na11  praṇaśyāmi12  saḥ13  ca14  me15  na16  praṇaśyati17  6.30

 

yaḥ1 = He who; paśyatisees; māmMe [the Self of all beings];  sarvatrain all things ;  ca = and [who] paśyatisees;  sarvam = all things [sara-asaram = mobiles and immobiles]; mayiin Me; aham10 I; na11 & praṇaśyāmi12 am not lost; tasyafrom his [vision]. ca14 saḥ13 And he; na16 praṇaśyati17 = is not lost; me15  =  to Me.  6.30

6.30: He who sees Me in all things and who sees all things in Me, I am not lost  from his [vision] and he is not lost to Me.

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ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥१८- ६१॥

īśvaraḥ sarvabhūtānāṁ hṛddeśerjuna tiṣṭhati
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā 18.61

īśvaraḥ1 sarva-bhūtānām2 hṛt-deśe3 arjuna4 tiṣṭhati5
bhrāmayan6 sarva-bhūtāni7 yantra8 ārūḍhāni9 māyayā10 18.61

 

īśvaraḥ1 = The Supreme Lord; tiṣṭhati= abides; hṛt-deśe3  = in the place of the heart; sarva-bhūtānām = of all beings. arjuna4 = O Arjuna; [Isvara]  bhrāmayan6 = spins; sarva-bhūtāni7 = all beings; [as if] ārūḍhāni9 = mounted on; yantra8 = a machine;  māyayā10 = through Maya.18.61

 

18.61:  The Supreme Lord resides within the hearts of all living beings, O Arjuna. By Hismāyā power, Isvara causes all beings to spin as if they are mounted on a machine (carousel or upright wheel).

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नाहं प्रकाशः सर्वस्य योगमायासमावृतः

मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥७- २५॥

nāhaṁ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ
mūḍhoyaṁ nābhijānāti loko mām ajam avyayam 7.25

na1 aham2 prakāśaḥ3 sarvasya4 yoga-māyā5 samāvṛtaḥ6
mūḍhaḥ7 ayam8 na9 abhijānāti10 lokaḥ11 mām12 ajam13 avyayam14 7.25

 

aham2 = I; samāvṛtaḥ= covered by; yoga-māyā5  = creative power; na1 = do not;prakāśaḥ3 = manifest; sarvasya4 = to all.  ayam8 = This; mūḍhaḥ7 = deluded and foolish; lokaḥ11 = world; na9 = does not; abhijānāti10 = know; mām12 = Me; [as]ajam13 = unborn; [and] avyayam14 = imperishable.     7.25

 

7.25:  I do not manifest to everyone, veiled by My Yoga-māyā. The foolish do not understand me as unborn and unchanging.

 

 

 

Page 36.

If you analyze his statement, you will find clarity. If Bhagavan were to tell that if there were one thousand persons, He will not explain it to all 1000 persons.

 

That he cannot explain this to one thousand persons, means it will not be comprehensible to all one thousand listeners. If he were to say, I will not explain to all, it means that 999 may not understand him but one may do so. Bhagavan said he would not be understood by all but did not say that he was not understood, not even by one. That means he is understood by some.

Who are that few? They are the nī's not afflicted by yoga māyā. Bhagavan's apparently contradictory statement, "I am in everything and nothing is in me," is explained by nīs.

There is a garland on the street. In the dusk, someone steps on it and in fear, yells, "snake, snake." Being garland and being snake are one. He discovers it is garland. He understands it is not a snake. The basis for the snake was the garland. The oneness of garland is like the oneness of Brahmam. Ajānīs are deluded into thinking of the multiplicity of Brahmam. The hypostasis for the Prapancham or world is Brahmam.

(In a different perspective, the rope-snake theory is advanced. Rope is Real; the perception of a snake in the rope is unreal and a superimposition. Thus, Brahmam is superimposed by many unreals. The phenomenal world in its multiplicity is superimposed on Brahmam. Krishnaraj)

Krishna Bhagavan says, "In this world, I am present. The world is in me." What is the meaning? The snake is in the garland. Non-existence is the presence of garland in the snake and vice versa. (In this world, I am present. = I am all-pervasive.)

For the panicked, the garland disappears inside the non-existant snake. In his sight, the real is the snake. The person, freed of Ajānam, realizes it is a garland, into which the (non-existent) snake disappears. The Real is Garland. Though the afflicted, suffering from Māyai, sees the phenomenal world as real; in truth Isvara is the hypostasis of the world.

Thursday, June 06, 2013

Page 37.

For the one who explains the phenomenal world by means of Jnanam, Isvara appears as all and Himself. In Jnani's Nirvikalpa samadhi, the phenomenal world as mere appearance, other than Isvara, will not project. When the phenomenal world does not exist, its existence in Isvara or Isvara's existence in it is false. In the state of Ajnanam, body, breath, mind and intellect are all appearances. On the arrival of Jnana, and perception of Atmanandam, that state arrives going past all others. Sri Krishna Bhagavan, standing in the perfect state of Jnana, declares He has no matter or objects. Just because an Ajnani thought (mistook) the garland as a snake, we cannot declare that in truth, the snake existed in the garland or vice versa.

Kambar says this in Sundara Kandam.

 

Page 38.

What makes the appearance in the garland is the false snake. Likewise, the five elements joined together and deludes us as solidity of the phenomenal world. Ramachandra murthy as the Paramatma is that garland devoid of any falsity.

 

Advaitam

Where is Bliss?

We entertain innumerable desires. It is a certainty that the desired objects leave us, or we leave the said objects. If we were to separate from our desires even before our death, we can be blissful to that extent. We bind ourselves with as many roots in unhappiness as there are desires. As we reduce the number of desires, the state of unhappiness will proportionately diminish. Before the pesent birth comes to an end, if we were to give up desires, we do not have to take rebirth again and suffer. We could merge with Paramatma and become a mass of Bliss.

We pride ourselves that we have special Jnanam more than what animals have.

 

Page 39.

How is man different from animals? Dogs, wolves, and insects eat, give birth, and die. It does not appear that man does anything more than this. In that case, what is there in his special Jnanam to be proud of? The biggest and the most perfect Jnanam of all Jnanams is to find a path to eternal bliss. Upon reflection, this Jnanam is the supreme object. When we realize who we are in truth, that is bliss with fullness of Jnanam.

Bliss does not come from external objects. Bliss originates from inside us. We hide our true form of bliss with the shroud of Ajnanam. Even in that state, an intense sense of possession and connection help us obtain bliss. If that connection leaves, bliss also leaves. Let me give you an analogy. Let us assume that a person has a small piece of land. His mind exults, when he knows he owns the land, and every time, there is an increase in farm output. Later, the farm output goes down. He sells the land to someone else. Next year, there is a greater farm output. His mind is unhappy.

 

He thinks, "Oh my, Last year the land in my possession was a barren land (தரிசு). Now, someone hit jackpot in farm production." Won't he have a heartburn? As long as he had the connection to the land, he was happy with his farm output. Later in the same output (with a new owner), his exuberant feeling went vapid.

Friday, June 07, 2013

Page 40.

 

Let me give you another example. parents bring to me many children saying that are possessed with citta-p-piramai (சித்தப்பிரமை = mental stupor or insanity), wanting a cure. One parent presented himself in a contrary manner. He married a second wife, who did not get along with the son of the first wife. The family broke up after fights and feuds. The husband favored the younger wife and gave up on the child from the first wife. The father came to me saying that his dejected son inflicted sorcery (பில்லிசூனியம்) on his second wife, and it backfired on him. Fathers, by and large, are worried about Cittappiramai in their children; this father was exultant over it. Why is it so? The father lost his parental connection with his son and was happy about it. He had this sense of alienation with his son. He retained the sense of belonging to the second wife. That the sorcery did not cause any harm (hani = ஹனி) to his second wife made the husband happy.

If Mayai (மாயை) induced so much of happiness, consider the happiness of being a perfect Jnani, who has given up his connection to everything. We taste a small amount of sweetness of jaggery cooked with bitter gourd. As there is sweetness in association with a small amount of jaggery, there is no doubt about the sweetness of jaggery by itself. When the sense of I, Me and Mine as Maya Kiranam (மாய கிரணம் = delusive rays) gives sweet happiness in this bitter unhappy world, consider the sweetness and bliss derived at being the perfect and pure (ஸ்வச்சம்) I standing alone. If the lamp were to be covered by a pot with many holes, slender rays of light emerge. Atma Deepam (ஆத்ம தீபம் = Soul Light) covered by Mayai, rays of light in the form of joy emerge through the portals of organs (Indriya dvaras = eyes, ears, nose, mouth, genitals, anus). If the Maya Pot were to break, we can become the Bliss Supreme in its fullness (Ananda mayam = ஆனந்த மயம்). The amount of light emitted by the pot depends upon the size and number of holes, considering the fact that the source of light is a Unique or incomparable effulgence (ஏகஜோதி = EkaJyothi = God) . If we break the Maya pot, all the differences in this world disappear and all appear as Bliss Form (Ananda rupam = ஆனந்தரூபம்).

 

Page 41.

How do we break Mayai? The path is to restrain desires. Mind is the fountainhead of desires; desires last as long as the mind lasts. We should not think that ablation of mind is death or inertness. On the contrary, this state is the basis for all Saktis. Ordinarily, a person deficient in one body part will have a compensatory increase in acuteness (Thīkshanyam = தீக்ஷண்யம்) of another organ. It is like blocking one channel and seeing an increased flow in another channel. Atma Sakti (ஆத்ம சக்தி = soul power) is dissipated in many ways through many organs, control of which helps all saktis stand united in one place with tranquility and bliss. We can do good to the world with much sakti.

Rishis with Atma Jnanam are the examples (திருஷ்டாந்தம் = eye-view = example). They had the unique ability to travel in time and learn many things. They gave us the Veda Mantras, the sounds unheard of by us and received by them from ether. It is sufficient for the seekers to follow the sayings in Vedas as to how to restrain desires, how to stand the mind still, and how to obtain eternal bliss. In the end, we can attain Supreme Bliss (பேரானந்தம்). May Paramesvaran do Anugraha (favor).

 

Page 42.

Deivaththin Kural Part one தெய்வத்தின் குரல்

Advaitam.

Bhagavan will receive us ceremoniously.

When the wind hits the surface of the still ocean, the water appears as small elevations or bubbly waves. The next wind gust breaks them. Paramatma is like the still ocean. The wind of Māyā causes the Jivatmas to appear on the surface as bubbles, slight bumps or small waves. If we were to receive kaṭāṭcam ( கடாக்ஷம் = side glance, grace), we merge with Paramatma as the bubble or bumps merge into the ocean.

The ocean waters remain undiminished. From the ocean, the water evaporates, becomes clouds, rain, river, streams, lakes, wells... The ocean does not go dry. The rivers and lakes may go dry. Or they may be flooded. In the height of summer, there is no water in the pipes. We say there is no water in "Red Hills Reservoir." Rainy season brings floods in Godavari. Kaveri River breaks the bunds and the banks. From the day of creation to this day, there is no loss of water even to a milliliter. There is no addition either. Some rich people sell their lands, bank the cash, buy shares... The total asset does not change. Their forms changed in so many ways. When all the assets are calculated, there is no gain or loss. Likewise, the water in the world exists either in the ocean, or in the clouds, rivers, lakes, ponds...

 

Page 43.

Paramatma appears as many. He appears like the ocean, even, and neither larger nor smaller (in size). It appears to us that increase and decrease (in its size) happen. If you were to receive the Jnanam that what exists is One, there is no increase or decrease anywhere.

When we talk about the connection between Paramatma and Jivatma, we have to lay the stress on the nature of the river. The Water Cycle: Ocean water becomes the rain, the rain becomes the lake, the lake becomes pond, puddle, well... These entities do not merge into the ocean. But, all the rivers go in search of the ocean and merge into it. Son River being of red water runs in the red mud; Krishna River being of black water, runs in black mud. Ganga River of white water has its appropriate name because it courses through such regions. Red is Raja Guna; White is Sattva Guna and Black is Tama Guna. As the mind choses to take and run in whatever path, that it is and the Jivatma's Subhava (Natural Disposition) pertains to it. Ultimately, the Jivatma must merge into the ocean of Paramatma. Jivatma = embodied soul = We the people.

 

Water finds its level. Rain falls on the mountain peak, the source of the river. That river falls down the mountain with great speed and sound. On the level ground, there is not much of a sound. At the end, when it merges into the ocean at its mouth or estuary, there is no sound. At that instance, the river has come to its natural level. That is, as it attains the level, it attains supreme tranquility. In all affairs, finding a level of Manobhava (மனோபாவம் = Mental disposition) leads to tranquility. All actions beyond the pale of normality (levelled Manobhava) might cause amazement in others. But, by that, our tranquility (suffers) comes to destruction. Raucous behavior (உருட்டல், புருட்டல், மிரட்டல், இரைச்சல்) should be abandoned. The ocean welcomes the tranquil river, backs up a little and receives it. That is why the river has the taste of saltwater a little distance from the mouth or estuary. If we do not transgress our "level," the ocean of a Paramatma welcomes us and takes us into his fold.

 

Raucous behavior: உருட்டல், புருட்டல், மிரட்டல், இரைச்சல் = uruttal, puruttal, mirattal, iraicchal = Roll something or someone; roll something like a carpet; threatening someone; make a lot of sound. These words rhyme nicely.

 

Page 44-45

Deivaththin krual = தெய்வத்தின் குரல்

Advaitam = அத்வைதம்

Mayai = மாயை

உண்மை = uṇmai = Truth, existence, Reality, opposite of இண்மை- iṇmai = non-existence.

 

Buddhism: All are Mayai. There is nothing that is endowed with Truth or Reality.

This is not what Advaitam says. The phenomenal world is Mayai or illusory. Advaitam says that Brahmam or the Supreme Truth or Reality is the hypostasis or the base of all these illusory things.

How could you say that the world is Mayai or illusory? So many things happen that we bear witness to, by our eyes.

These people pose the question, thinking that Mayai means fundamentally non-existent substance. But, Mayai is not fundamentally non-existent substance. When someone talks about Rabbit's horn or the son of a barren woman, we dismiss them as Asat. Mayai is not such an entity. It appears existent to the extent it is thought of as existent. It is not like the rabbit's horn. It appears like the mirage. But there is no water in it. We cannot drink water from it and quench our thirst. Water from mirage does make an appearance. Likewise, even to the Jnanis knowing the world as Mayam, the world does make an appearance.

We think wrongly that a straw-rope (பழுதை) is a snake. That there is no snake in the straw-rope is the truth. Though it is so, as long as the snake was thought of, the truly absent snake creates all the fear and rashness in exit. Our reactions are true to our feelings. Though the world is not the eternal Satyam or Truth (Reality) and as long as we think of it as Truth, all these many acts come into play. As soon as the straw-rope is discovered as such, fear leaves us instantly. Likewise, this world is one appearance of Brahmam. When you learn that the hypostatic Brahman is One Eternal Truth (Reality), all activities come to a standstill.

World is not a baseless entity. Appearance it is, until Jnana dawns on you. For the duration of dream sleep, it appears real; upon awakening, it dissipates and disappears. Likewise, the world, remaining true (as real), as long as we sleep in Ajnanam (ignorance), disappears as we awaken to Jnana Nilai (ஞான நிலை). Thus, the world is not a brazen lie; it is a transitional and temporal truth, appearing and disappearing, does not deserve to be called Atyanta Asat (அத்யந்த அஸத்), but meets the criterion for the term Pirathi Pasika Satyam (பிராதி பாஸிக சத்தியம்). The shell in sunlight glitters like silver; likewise, the world glitters in the light of Bramam's Māyai.

சித்த நிலை = citta nilai = Mind State. சித்தம் = Determinative faculty. நிலை = State, Stability, Nature.

ஞானநிலை āṉa-nilai. = ஞானமார்க்கம் = Certitude in self-knowledge.

Atyanta Asat (அத்யந்த அஸத்) = Absolute Non-being or non-existence (eg. the son of a barren woman, rabbits horn.)

Pirathi Pasika Satyam (பிராதி பாஸிக சத்தியம்) = Subjective Reality. Eg: Seeing water in mirage.

 

 

Mind State (Citta Nilai) does not go beyond the mind and body and is controlled by Māyā. Jnana Nilai or āṉa-nilai is defined as lofty Cittam without ego that has gone beyond the confines of body, mind, and Māyā and merged with the Universal Consciousness. It is a state of purity, supreme knowledge, Realization and oneness with the Supreme.--Krishnaraj

Mayai is, to the Jnani, a Zero; Jivan without Jnanam thinks himself as a number and adds the zero to its side. The zero joining a number makes a ten, a twenty, a one hundred, a one thousand..; likewise, for these Ajnanis, yai multiplies as many and makes the world appear as Real Objects.

 

Page 46.

Jnani sees Reality as it exists. As the sugar becomes so many dolls (think of chocolate bunnies), one Brahma becomes this many. A child looking at a sugar mold of a bitter gourd, will run away from it for fear it will taste bitter. The bitter-looking mold is, in reality, sweet sugar. A Jnani knows Blisful Brahmam is one. What is bitter to us is sweetness to him; our black is white to him. What is a day is his night, so said Krishna Bhagavan. The Light of Brahmam appears dark to us. The dark Mayai appears as light to us. How is it so? Mayai in its proximity with Brahmam gets its reflected light. This dim light is what is reachable to us. This insignificant light of Mayai makes the worldly objects and happenings knowable. In Jnani's Atma Parakasam (the light of the soul), they disappear. This is what is meant that Jnani's day is a night for us.

 

page 47

Deivththin kural Firest part = தெய்வத்தின் குரல்

Advaitam = அத்துவைதம்

Akamum Puramum = அகமும் புறமும்

Why is man incessantly running hither and thither? To fulfil his desires. He is desirous of external objects. To acquire them, he runs around. If one (gain) is obtained, it is not enough. Satisfaction, received from it, is transient. He desires for another one. He runs searching for it. He does not enjoy peace.

 

There is happiness only when an external object comes into his possession. If you were chasing bliss, where are peace and tranquility? External objects are not in our control or possession. It may come or go. It is an impossible proposition to obtain eternal bliss from external objects. It is an attempt to damage your tranquility.

 

Man is of the form of Bliss inside. Because of Mayai, he forgets the Bliss-Form inside him. He has thoughts of attaining the Bliss. Instead of knowing the existence of Bliss-Body inside him and enjoying the Internal Bliss, he is looking for Bliss outside of him. If a person performs Atma Vicharam (self-enquiry) and Dhyanam (contemplation, meditation) seeking Ambal's Grace, he will find out that he is himself the Bliss-Body, perfect, pure and complete. His nature of his Internal Bliss is like a great ocean; all the joy he gets from external objects is like a straw.

 

Saturday, June 08, 2013

 

Page 48. If one realizes it, he will not seek any joy outside of him. He will experience his own Bliss and become the ocean of Bliss.

The ocean does not move outside of its borders and yet the rivers fall into it. Likewise, in the blissful person, the desires come pouring in and disappear as in the case of ocean (wherein the rivers fall and disappear).

 

Acharya quotes the following verse from the Bhagavadgita (2:70).

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्

तद्वत्कामा यं प्रविशन्ति सर्वे शान्तिमाप्नोति कामकामी ॥२- ७०॥

āpūryamāṇam acalapratiṣṭhaṁ samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāmakāmī 2.70

āpūryamāṇam1 acala-pratiṣṭham2 samudram3 āpaḥ4 praviśanti5 yadvat6
tadvat7 kāmāḥ8 yam9 praviśanti10 sarve11 saḥ12 śāntim13 āpnoti14 na15 kāmakāmī16

 

yadvat6 = as;āpaḥ4 = water; praviśanti5 = flowing into; samudram3 = the ocean; āpūryamāṇam1 = brimming with water from all sides; acala-pratiṣṭham2 = remains steady without change;  tadvat7 = likewise; saḥ12 = that man; yam9 = into whom; sarve11 = all; kāmāḥ8 = desires;  praviśanti10 = flow into; āpnoti14 = attains; śāntim13 = peace; [it is] na15 + kāmakāmī16 = not so for the epicure (= kāma-kāmī, the person who seeks desires).-- 2.70

 

2.70: As the waters enter the ocean from all sides, it remains steady and unperturbed. So also, the desires enter a person of steadiness, tranquility, and peace (without causing any perturbation). It is not so in (an epicure) a person who seeks desires.

 

 

āpūryamāṇam acalapratiṣṭhaṁ samudram --so says Gita 2:70. The man of Bliss remains the ocean of Bliss with supreme tranquility. The servitors at the feet of Bhagavan say that Devendra's bliss is only a drop in this Atmananda (Soul-Bliss) ocean.

 

Position, money, womenfolk, honor, publicity... are thought of as the providers of Bliss. We work towards that goal incessantly. We, unknowing of being the Ocean of Bliss that we are, languish and thirst for one drop of water. The unobtained external objects, being that drop of water, give us the feeling of deficiency and sadness; that is a big mistake. We do not have any deficiency. The externally-derived joy is already within us. Let the external joys come pouring in. Let us contain all those joys as the ocean takes in the incoming rivers and stay calm. If there is no flow of external joy, there is no harm; there is no deficiency. The external joys are only a particle compared to the in-dwelling Bliss; let us try to be clear about it.

 

Page 49.

Deivaththin Kural =

Advaitam =

The path to reduce the burden of sorrow.

 

We should attempt to receive the real Jnana about the Supreme God (பரம்பொருள்). What is meant by this jnana? What is meant is that there is nothing other than Paramporul. That one Entity appears as many. If your were to apply your mind to all these appearances, timorousness, attention to the high and the low (ஏற்றத்தாழ்வு) and consequent difficulties will haunt you. Turning your mind from all these appearances and beginning to know the Causal One, will harness your thoughts and make you immune to tremulousness. Where is the place for tremulousness and disparity in social status and other parameters among people, when there is only one Spiritual Entity? In this state, we can obtain eternal happiness. This is what we call Jnanam.

 

In this worldly living, happiness (sukam = சுகம்) appears to come to us. However, it will not stay with us forever. How can we make the external happiness permanent? The external happiness is not amenable to right of possession (சுவாதீனம் = Svādhīnam) and so leaves us. One minute there is happiness; next minute, it is gone. It is like the sunlight peaking through a heavy canopy of leaves when the wind moves the leaves. In the next minute, the shade envelopes. Likewise, happiness rears its (beautiful) head and then disappears. Eternal Bliss is to know the One and the only Cause of this world.

 

There will be immeasurable difficulties in this worldly life for all persons. Others might think that the rich and the highly-placed live without any difficulties. Thinking likewise, people may strive hard to gain wealth and position. His difficulties become apparent, if you only probe him. If we fall off Tinnai (திண்ணை = platform about 3 feet high), you get scratches and sprains. The Rich and the powerful live on the higher floors; if he falls, the bones break.

 

Page 50.

That fall is dangerous to life and limb. The rich and the powerful have some happiness and disproportionate amount of anxiety and worry about safegurading their position. There is no one fully satisfied with his happiness. As a person tends to think high of himself in intelligence, honesty and beauty, the unhappy, likewise, is inclined to think he is the chosen for misery.

Tukkam (துக்கம் = sorrow) and birth are concomitant. We have sown seeds previously for these miseries. There is no escape from them.

There is a way to prevent Karma and enjoy tranquility, while one tolerates the karma-induced miseries. It is the Path of Jnana.

If you were to suffer delirium (சித்தப்பிரமை = CITTA-P-PIRAMAI) and become inert (ஜடம் = jatam), you will not perceive sorrow. In delirium, there is no permanent happiness. In sleep, there is no sorrow. In deep sleep, we have no awareness of happiness. Jnani is awake all the time and remains the eternally happy (சுகி = suki). Not that he does not have sufferings, but he does not have sorrow (கிலேசம் = kilesam). The sufferings caused by external entities, do not affect him.

 

The pail of water does not feel heavy, when it remains under water; once out of the water, it feels heavy. It is customary to move big logs of wood easily in floods and rivers. Likewise, we should float our miseries in the waters of Jnanam. There will always be cause for misery. But Jnana will make the misery lighter.

 

Page 51.

Deivaththin Kural (Part one)

Yogi is one who is untouched by sorrow. Impurity of mind is the cause of sin and sorrow, removal of which makes the mind turn towards Paramatma. Good Conduct and discipline are necessary for removal of impurities. Before Atma (soul) separates from this body (viyōkam = வியோகம் = Separation = death), we should live and conduct ourselves by the tenets of religious studies and by practice, and remove all the impurities. If we pursue this path, in the end separation from the body (viyōkam) becomes Yoga of non-disjunction with Paramatma.

What are the signs of Yogi? The mind that merged with Paramatma, does not think of merging with anything else.

The mind comes to a standstill, which helps remove all the difficulties arising in the mind. What do we have to pursue to gain that status? We have to merge with what gave rise to mind. That mind will dissolve in IT. The mind will not run after objects. That is the state of liberation.

 

Page 52.

What is the source of the river? It is the ocean. Water from the ocean evaporates, forming clouds; the latter becomes rain, falling away from its source and taking the form of a river. There is no place that the river did not flow. Thus flowing, cascading, rambling, rumbling and running, the river falls into its source, the ocean. Does the river now have its own form? Does it still run and rumble? There is nothing of that now.

Does the mind have a similar fate?

 

In a tranquil Yogic state, the Jnanis dissolve their minds in Paramatman without consciousness of external objects (External Consciousness). [That is absorption or lysis (Laya = ल्य) of the individual soul with the Universal Soul.] Though they may appear to us they are out of the Yogic state after Samadhi, it is an irrevocable union with the Universal Soul. Inside, the Jnanis continue to have that Yogic experience even after they exit Samadhi. Though he appears to us to have external consciousness (Veli-p-piraknjai = வெளிப்பிரக்ஞை), he does not have even the desire to stay in the Yogic state. If someone were to have thoughts of acquiring something, he is no more a Yogi.

 

We can identify the unique quality of a Yogi in another way. If his mind were to abide in Paramatma permanently, he must not suffer from any sorrow even a bit. If his Cittam (mind) is afflicted "a drop," it means that the so-called Yogi did not attain Paramatma.

 

Yogi will face many sorrows. That is they will appear as sorrows to the rest of the world. He will not feel the sorrow even to a minute extent. He would remain a dead wood of a person. No, dead wood may not be an appropriate euphemism. Dead wood is totally deprived of feelings. Yogi is chock-full of consciousness (of a different kind). He is in perpetual happiness or bliss (catānantam = சதாநந்தம்). Yogam is to remain in catānantam without a thought of I want this, that...

 

Page 53.

A true Yogi is brimming with compassion. He has no anger or hatred towards anyone. He harbors a feeling of benignity and not an iota of harm to anyone. Though he is doing many good deeds in the eyes of others, he does not have the egoistic ownership of his deeds. Devoid of self-love, his actions are nothing other than those of compassion. Mahayogi Paramesvara conducts his Samhāra like this. It may have the appearance of cruelty (Kodumai). Samhāra சம்ஹாரம்= periodic destruction of the universe at the end of a Kalpa. The Lord does Samhara to give freedom from Karma Gathi (State of man bound by Karma) at least for some time to each one of the Jivas, however much sin they carry, and let them attain Laya (Lysis, merger, absorption) with him.

As the Lord gives us sleep, so that we get relief from the daily grind of happiness and sorrow, he gives respite from weariness (Cirama parikāram = சிரம பரிகாரம்) after the body falls (dies). We get up from sleep in the morning and plunge into the routine of doing good and bad deeds. Likewise, with the present body gone, and after Cirama Parikaram, we awaken in another body. This endless cycle of birth and death- punarapi jananam and punarapi maranam = புனரபி ஜன்னம்/புனரபி மரணம்- must stop. When the present body is gone, there must not be a birth in another body. We should ensure that. For that eventuality only, we have the utility of discipline, good conduct, supreme compassion, Tapas, Puja, Yanjam, and charity. We have to practice this from childhood, so millions upon millions of people rise up stepwise, so somewhere, someone will rise to become a perfect Yogi or Jnani. For a person of this nature to rise from among us is of help to humanity.

 

Page 54.

 

Deivaththin Kural

Advaitam

Respite from Sorrow

When a person suffers from a disease, many give many causes. Ayurvedic Vaidyar attributes his sickness to the variations in pulse. Allopathic doctor gives a different reason. Psychiatrist may offer another diagnosis. Mantra Sastra expert attributes disease to divine cause. Jyothishar attributes the disease to planetary malalignments. Exponents of Dharma Sastras attribute it to Karma from previous life.

Apart from diseases, many causes are attributed for our happiness and sorrow. All these causes for one disease create confusion. Are the Planets the cause of sorrow? Should we do pacification of planets? Are the Village deities causing the disease? Should we do pacification ceremony for these deities? If the cause is karma, should we let the disease take its course? All appear to be true. That the cause is Karma is certain. Karma is the cause of many effects (fruits, products or afflictions). Rain is one entity. Its products or effects are many. The earth is soaking wet. Insects abound; frogs make the mating calls; some plants go green; some go rotten. All these are the external signs of one rain. The cause as identified by all these modalities is Karma, if we were to get a cure. In this life apart from diseases, there are many other problems, in connection with money, job, bodily strength, intellectual stamina...The cause for these entities is Karma, one Karma and many effects.

 

 

P55. According to science, if there is an effect, there must be a cause. In the whole world, there are cause, effect, action and counteraction or reaction according to physics. Bauda sastra explains this Truth. The inert earth comes from two sources. This applies to people also. All our actions have reactions. The cause for our today's happiness and sorrow are because of good and bad Karma from past life. It is said that good and bad fruits of karma of others come to us.

 

If the child were to suffer a disease, it is said it is the result of parental Papa-Punya Palan (பாப-புண்ணிய பலன் = the fruits of sin and merit of parents). The care of the sick child by the parents and the sufferings they go through are justice rendered to resolve their Karma. I see another truth. If bad things happen to us, we can say it is the enemy's Punniya palan-- the fruit of merit of the enemy.

 

The cause of all the world's happenings is one Parasakti. The happenings of the world are according to the Will of Isvara, who connects and brings many events together (in a person or a place). Nothing happens in this world without cause and effect. Sarvesvara connects all events and acts as a witness of what appears to us as disconnected events.

 

The first cause of happiness and sorrow of humanity is Karma. The instrumental cause (ThunaikkaraNam = துணைக்காரணம்) consists of: Kirakasaram (கிரகசாரம் or movements of the planets), offence to deities, ill health...

 

We can seek relief according to the recommendations of horoscopic, medical and ceremonial modalities. They will yield results when our karma is resolved. If we live with devotion according to whatever path God chooses for us, dedicate our life to Isvara, and exercise this kind of maturity, this is praise-worthy. That itself is a relief, true respite.

 

It is important not to accumulate any new Karma, leaving aside the Pūrva Karma (past-life Karma). Instead of looking for relief for the past-life karma, it is better or more important not to accumulate new Karma, and seek the help of Isvara now.

 

Isvara Dhyanam (ஈசுவர தியானம் = meditation on Isvara) is the True Remedy (பரிகாரம் = Parikāram) and the path not to sow the Seeds of Sorrow. If you get to the state of remedy for sorrow from Advaita Anubhava Siddhi (Perfection in Monistic experience), there is no cause for sorrow. In that Siddhi or perfected state, there is neither sorrow nor happiness. Reality exists there as self-effulgence.

 

Page 56.

Deivaththin Kural

Advaitam

Dvaitam % Baudam = Advaitam

 

Brahmam is pūrṇam (பூரணம் = completeness, perfection); The world is pūrṇam. In the perfect Brahmam, the perfect world dawned. If one were to subtract the world as perfection from Brahmam the perfection, Brahmam will remain a perfection, so says a Upanishadic Mantra. Perfection or completeness means "All." How could two substances be perfect and complete? When you subtract completeness from Completeness, how could completeness will be the leftover?

 

What is the core (Tatpariyam = தாத்பரியம் pith of the matter) of this Mantra? This world is not something that separated from Brahmam. It is the Brahmam only that appeared as the world. Brahmam did not create the world from some extraneous matter. Brahmam did not transform into the world. Brahma appears like the world. There is nothing more or nothing less.

 

Page 57. In darkness, we think a garland a snake. Now the garland gives the appearance of a snake. Garland did not morph into a snake. If you were to apprehend the garland as garland, it is garland in perfection. In the perfection of garland, the perfection of the snake appears; likewise, in the perfection of Brahman, the world perfection appears. In one state, the garland is completeness; in another state, the snake is completeness. Kambar says that the world is like the Maya snake originating from the garland. If you were to remove the snake from the garland, it remains a complete and perfect garland. Upanishad says if you subtract perfection from perfection, what remains is perfection.

Why did the garland look like a snake? Because of darkness. Brahmam appears as the world because of the darkness of Māyā (Māyai = மாயை). Māyā is that which is not. Non-existent Māyai projects existent (one and only) Brahmam into many worlds. You may ask whether a non-existent entity can do this. Let me explain it in terms of mathematics.

 

In terms of Brahmam, addition, subtraction and other parameters were discussed before. In this instance, addition does not increase the end-product. Subtraction does not cause any change in its perfection and completeness: that is its wonder. Now let me discuss the math.

 

Page 58. We divide a number with another number. When the divisor becomes smaller and smaller, the quotient becomes greater and greater. If you divide sixteen by sixteen, the quotient is 1. When the divisor is 8, the quotient is 2; four, 4; one, 16. If the divisor is zero, the quotient is the biggest infinite.

If any dividend or numerator is divided by a divisor or denominator zero, the quotient is infinite.

1/0 = Infinite; 2/0 = Infinite; 3/0 = Infinite. The same holds good, if you divide a Kodi (10 million) by zero.

If you multiply the divisor by the quotient, the number will be the dividend. 8X2 = 16.

Infinite X 0 = 1

Infinite X 0 = 2

Infinite X 0 = 3

Thus it goes on endless.

One Anantham (Infinity) multiplied by zero becomes 1, 2, 3, 10 million, 100 million...and infinite.

This infinity is Brahmam. The non-existent entity is the zero. What is not is zero. Māyai is that, which is not existent. The Infinite multiplied by zero shows up as many; likewise, Brahmam by virtue of Maya Sakti multiplies and shows up into infinite entities of this world. The dividend of the world can be assigned any number.

The Numerator (Dividend) will be the quotient, if the Denominator is Māyai or zero.

 

Page 59.

 

Infinite Brahmam is the quotient. The world as the infinite denominator becomes infinite. There are many variety of creations. Our mind runs in many ways. There is no end for them. It is infinity. According to declaration in Upanishadic Mantras, Brahmam is Pūraṇam (பூரணம் = complete and perfect) and immutable; the world is Pūraṇam, mutable and thus cab be assumed as Anantham (அனந்தம் = infinity).

 

A mutable entity cannot be Truth (Satyam). Though we give value to 1, 2, 3, 10 million, 100 million...in reality is Asatyam (untruth); that is, it is zero. Any number multiplied with zero is zero. Though Anantham (Brahman) X Māyai (0) = 1,2,3, it is only out of politeness, in truth, Anantham multiplied by Māyai yields a resultant world, a Māyāmaya மாயாமய = illusory through and through ) zero.

 

Brahmam (that remains) as Infinity is the only Satyam or Reality, so says Advaitam. The world having the appearance of infinity is Satyam, according to Dvaitam. Baudam (Buddhism) says, Brahmam and the world are non-different and thus, Sunyam, Pujyam and Mayai (சூனியம், பூஜ்யம், மாயை = Sunya or Zilch, Pujyam or Zero, Māyai or illusory). Advaitam says, Brahmam is Satyam; Buddhism stops short by saying they are all MAyai; Dvaitam asserts that the world is Satyam.

 

Brahmam X Mayai = Pirapanjam or the World, is the equation found above.

Advaitam X Baudham = Dvaitam. Or

Dvaitam % Baudham = Advaitam.

 

Page 60.

Deivaththin Kural = The Call of the Divine.

Advaitam

Acharyas' command.

 

We have come in the tradition of Sankaracharya, whose most important mandate was we should always perform Isvara Dhyanam, and we should make others do the same. What is Isvara Dhyanam for? Isvara has come in the form of you and I. That is for us to discover that our real form is He. If it is not realized, it is enough to meditate on Isvara with many auspicious qualities. Since He and we are one, He will confer His true form to us. When we and He merge as one, all attributes become attributeless (Nirguna). Isvara Dhyanam = meditation of Isvara or God.

 

We send children to school. We say the teacher is useless, if the children do not behave themselves. If you were to misbehave, it means, I, being your Guru is useless.

 

When the other assumes the responsibility for the good behavior of a person, the misbehavior of the latter will be the fault and failure of the preceptor. The demerits of the subjects go to the ruler. The faults of the wife go to or fall on the laps of the husband. That is the saying of the Nithi Sastra (= Sacred texts on justice, ethics and good conduct).

An ordinary Guru has a few pupils or Sisyas, whose sins go to the Guru. If the Guru is JagathGuru (world-Guru), think of the mother lode of sin accrued by him.

 

For the removal of sins, Bhagavad Dhyanam is the only one path. For that reason only, Bhagavadpathal (பகவத்பாதாள் = servitors of God, Sankara) mandates the Jagathguru to inculcate the practice of Dhyanam in the people. If people do not do Dhyanam, he mandated that I should do more dhyanam on your behalf.

 

Page 61.

 

I am trying my best to perform that duty. On your behalf, I meditate. If more people were to meditate, my burden will be that much lighter.

 

Meditation helps bear the past-life karmic effects, cleanse the mind, and prevent you from doing new Karma. If you have the will, you will find time. If you were to curtail your time spent on unnecessary troubles and Newspaper deliberations or discussions, you will find time for Dhyanam that offers the best to you. Doing Dhyanam is life's first duty. One must do Dhyanam to an extent possible, whether he becomes prosperous, penurious, struggling, happy, healthy...

 

We must encourage our near and dear to do the same. We should not become angry with non-compliance. We must impress on them its value. Telling with love will melt any soul. I am carrying out the mandate I received from Bhagavadpathal by bringing this to your attention. That blessing of bringing this to your attention is my calling. You received the blessing of hearing their mandate from me. Your duteous observation is my gain. You now know the path of salvation. We gained mutual benefit.

 

Page 62. Friday, June 14, 2013

Take this advice into your mind and enjoy the fruits well. When this life comes to an end, let us feel a sense of fulfillment in having lived well and obtaining its fruits. Now we go without fear to our destination, whence there is no return to earth. Let Paramesvara confer a favor to us all, so we, with assurance and satisfaction, seek that virtuous path.

 

We committed much sin by making bad choices. If we performed Isvara Dhyanam from childhood, we would have expunged quite a lot of sins in these wasted days. We would enjoy the fruits of our birth to the extent, we do the Isvara Dhyanam with surrender. We have done very little of Isvara Dhyanam, though we were engaged in so many other activities. If our activities, involved in wrangling and wastage, were spent in Isvara Dhyanam, the Karmic baggage would not have grown larger. Our time in this phenomenal world is limited, whoever we are (however powerful we are). This world has been a bin of dirty laundry. Let us make it a place, where we wash and clean up our grimy laundry.
This world is a place of many conveniences: body, mind, sacred texts, sacred places, sacred water... We committed sin by speech, mind, hands and feet. We should dissolve or expunge our sins by word, mind, and organs. If we travel light without the Karmic baggage to the other world, we will fly like the whiff of cotton with joy. We will arrive at where we started from. Thereafter, we can be in eternal bliss. There is a saying in Kannada language that Acharyas make the sinners into Paramatman. Acharyas have devised and built steps even for a vile or evil soul (
துராத்மா = thurAtma) to say there is no other recourse but to ascend to the level of Paramatman. This starts in Karma, takes the Bhakti path and ends in Jnana.

 

Page 63.

Deivaththin Kural (தெய்வத்தின் குரல்)

Religion (மதம்)

Dharma will save your head. (தர்மமே தலைக்காக்கும்)

As the impending sign of the New Year, Mother Nature from chose among the Flora the Royal children Neem and Peepal to shed the leaves.

 

It is an age-old tradition to conduct marriage of Neem and Peepal trees with the installation of idols of Vinayakar and Nagarajar at the base. These deciduous trees shed all the leaves by the end of winter. The deities at the base without the canopy of leaves shine in the radiant sun. They see the sky and enjoy the clement sunshine with spring in the air. Umbrella is necessary in the rain and scorching sun. In severe winter, the night sky without the sun is inclement. It is said that in the autumn, the chill will vanish with the nights of Siva (சிவராத்திரி).

Page 64.

When the sun is warm and mild, we can spend our days and nights sitting under the sky. As if to impress us with that sentiment, Mother Nature makes the Neem and Peepal trees shed their leaves, so sun worship of Vignesvara and Nagaraja takes place in this seasonable weather. Nagarajar can be equated to Subramania Swamy. The Telugus say that Subramaniyar and Nagarajar are together known as Subarayadu. In Sashti, it is customary to perform Nagaraja Pujai, prevalent from antiquity (pirācīṉam = பிராசீனம்). What is Mother Nature's love for the Primordial couple's children, Pillaiyar and Kumaraswamy, is a sign of love towards all of us, the children of Parvati and Paramesvara.

It is love in full measure. When the sun becomes hotter as the spring dawns, Mother Nature shows tenderness (karicaṉam = (கரிசனம் = affection, tenderness) by providing a green canopy of sprigs and leaves and sheltering the idols from the sun. Autumn leaves and sprigs are Mother Nature at work.

 

The World Order. It (Changing seasons) has been around unchanged for Yugas.

 

In this world, every entity is ordained to behave in a particular order (way). This order makes life on earth possible; otherwise, everything will be in chaos. Isvara has established an order, dharma... so that all living beings live well and in cooperation, according to the loving intent of the Lord. Isvara wants to protect his children from the sun and rain. When we need mild sun, he gives it and embraces (aravaṇai = அரவணை) us by showing love to us, directing Mother Nature and establishing an order and Dharma for the trees.

 

Page 65.

Should we not have deserving personality to receive God's love? Yes, we do. The order, subjecting the trees and the Palmira leaves, applies to us too. Only when we observe the order and work for the welfare of the world, we can claim to receive love of Isvara. This order specially meant for humankind is called Dharma. Swamy amuses himself by giving him the brain and choice to transgress Dharma. Man having this brain wanders thinking of things that could offer wellness to him. In this endeavor, he transgresses the Dharma particularly meant for him. The only thing that offers happiness is Dharma.

 

Some force keeps directing all the people in the direction of Dharma. Because of this, in many parts of the world, man not only fulfills his worldly needs but also does some strange things. One holds on to the cross and reads the Bible. The next does Namas. The next smears ashes on his forehead. The next applies Namam on his forehead. Humanity, though ritual-related worldly gains are not obvious, follows these established practices. Why is it so?

 

For the worldly life, man accumulates wealth and property. He saved for the future. How long is the future? He finds out it is not in thousands of years. He sought and accumulated wealth for his progeny.

 

Page 66.

When life of a human comes to an end, the question as to what happens to him came up. When the body leaves, Manushyam does not leave according to the Great Men (sages) of different countries. Money and property accumulated for the upkeep of the body, were of no us to the Manushya. The sages discovered the means to and nature of a good path or refuge after death. These sages in different countries discovered different paths. Cross, Namas, Vibhuti, Tirumani...came about in this manner.

 

Seeing and knowing the whole world is the property of Bhagavan, Dharma is to conduct oneself accordingly. Selfish actions take him to Adharma. Therefore, man should diminish his selfishness. All religions of the world sprang from and advocated the basic notion that the whole world belonged to Him. There is no religion that advocates to fulfill one's desires without restraint and accumulate property and wealth to one's liking. They discourage man to be egoistic and selfish. They attempt to reduce his ego, showing that man is nothing before the Mahasakti (Great Power) who created this universe. If man were to reach the Mahasakti, the creator himself will correct his course and help him follow the path of Dharma, meant for man. Many religions hold this kind of devotion in the forefront.

 

Page 67.

It is difficult to stand fast to the notion that God is Reality, and we should have devotion to Him. People understand when devotion or Bhakti is presented and practiced as a ritual. Ritual ceremonies, Sandhyavandhanam, Prayer, Namas are such modalities of Bhakti. Religions teach man about his conduct within the context of Bhakti and Dharma. Be loving to everybody. Be charitable and giving. Be of service to fellow man (and animals). These are the sayings of religions. If he conducts his life in this manner, his soul will reach god after the death of his body. One religion says that soul is non-different from God. The next one advocates to render service to Him, receive His Grace and remain in Bliss. We do not have to fight and split our heads over the ultimate state of a being (after death). We reach God in one of many paths. Henceforth, there are no hardships, disappointments, failures... It is enough to know now of inalienable, inseparable, complete and eternal Bliss in life after death.

 

If God were to take us in his fold, we should perform duteous service to the world and to God without selfishness. Those duties are the Dharma. Dharma is the witness before and after death. We should perform good deeds to obtain release or emancipation. This is more important than taking life insurance so the progeny gets death benefits. Dharma is permanent insurance for life after death. Dharma, as an after-life insurance, follows us after death and is a witness for fearsome after-life (if the person was acting against Dharma in his life on earth). When we are alive, the same Dharma gives us peace and wellbeing.

Pager 68. Friday, June 14, 2013

 

We don't have to entertain any confusion about the type of Dharma we should follow. We have our roots in the traditional Dharma of our elders and ancestors. In their experience, they enjoyed daily welfare (bliss). In this generation, we engage in demonstrations (political or otherwise) with discontent without remiss; certainly, our ancestors lived in tranquility and repose (நிச்சிந்தை = niccintai). It is abundantly enough to pursue that Dharma. It is a bother, if we were to discover and do something new. We will have ceaseless doubts, whether it is good or bad. It is good to follow the traditional tried and true observances of our ancestors and tailor-made Dharma for each one of us.

 

All, born as Manushyas (people), do suffer problems and face danger. To realize that bitterness, we eat the first Neem flowers of the New Year. In the beginning of the year itself, we accept the bitterness. We savor the sugarcane at the end of the year. If you savor the sweet at the beginning itself, it will turn bitter at the end. Don't be hateful because of bitterness. We will invite bitterness as the medicine of Mother Nature or Dharmic injunction. Because of it, as time rolls by, we will develop that mindset that regards any experience as sweet.

 

The difficulties and the dangers faced by Sri Rama during his excommunication in the forest were great.

 

 

Page 69.

As the mother sends midday meals to the school-going kid, Kaikeyi served Rama. What victual will stay unspoiled for 14 years of excommunication? Kaikeyi bundled up Dharma and gave it to Rama. She sent Dharma as his help and said, "Raghava (Rama), safeguard Dharma with courage and discipline."

 

Dharma gave victory to Rama in the end. If you follow Dharmic path, even the animals would support you. If you fall into Adharma, even your sibling will turn against you. Such proof exists in Ramayana. The Vanaras (the monkey troops) supported Rama; Ravanan was abandoned by his brother Vibhishana.

Dharma would save your head. Dharma is the reason the ten-headed Ravana fell and died, and Rama's head stood unbowed. Let everyone follow his Dharma with boldness and justice and obtain eternal wellness (bliss).

Deivaththin Kural (First part)

Religion

Sins and merits.

 

In this world, no one wants to be a sinner. But, we do more of sinful acts. We all like the fruits of meritorious acts; but, we do not do meritorious acts.

Deivaththin Kural

Religion

Sins and merits

 

In this world, no one wants to be a sinner. But, we do more of sinful acts. We all desire to receive fruits of meritorious deeds; but, we do not perform the necessary meritorious deeds.

 

Page 70.

No one wants to do sinful acts.

Arjuna Addressed Krishna: What forcibly makes man to do sinful deeds?

Krishna: That is desire. We desire to obtain something. We in the process of getting the desire fulfilled, discard Dharma-Adharma.

When that desire is fulfilled, we do not feel satisfaction and fulfillment. Does the fire get extinguished, when you feed it with butter? The flame grows larger. Likewise, the fulfilled desire induces in the mind a greater desire.

 

Does that mean failure to realize desire is good? No, it is not so. If our desire is not fulfilled, we get angry. As the ball bounces off the wall, the unrealized desire bounces back as anger and pushes us into sinful acts. Next to desire, Krishna mentions anger as the product of desire.

 

The only path for not committing sinful acts is to destroy desire. We cannot remain without doing deeds. When the body remains without action, the mind is active with thoughts, which is the job of the mind. The deeds we perform with mind and body revolves around desire. We are pushed into sin more and more (by desire).

If we decide to remain without action, human nature prevents us.

 

Saturday, June 15, 2013

Page 71.

Thayumanar Swamigal says the ability to restraining the mind and remaining still in mind and body is difficult to put into practice. Though you restrain physical activity, the mind does not remain quiet. The mind is not only active but also instigates the body to act. Remaining still in mind and body = சும்மா இரு = summā iru. This is one of the most famous phrases in Tamil. It is not like saying, Keep Quiet. It is keeping quiet in body, mind, soul

 

We have no direct control over and stop desire and (desire-induced) activities. That being so, does this problem have any solution? There is a solution. We do not have to stop action completely. We should cease and desist from acting out our will, and do engage in acts that do not yield worldly gain (selfless acts). We should do acts of selfless service to the world at large and also what is meaningful and fruitful to one's own soul. As we develop and increase a liking for these kinds of actions as a matter of habit, desires dwindle away gradually. Demerits (Pāpam = பாபம்) diminish and merits (Puṇṇiyam = புண்ணியம்) increase. We should engage in good acts as a matter of habit. Acts minus desire is merit or Puṇṇiyam.

 

Doing deeds minus desire in a habitual manner amounts to merit.

 

We do Pāpam in four ways. By body, we do many bad acts. By mouth, we break our promise and utter falsehood; by mind, we entertain bad thoughts; by money, we do unmentionable sins.

 

In four ways, we committed sin; in the same four ways, we should habituate doing deeds of merit.

 

By body, we should render help to strangers and do philanthropy (parōpakāram); we should offer prayers to God, make circumambulation and thus earn merit.

 

Page 72.

(By mouth,) chanting Bhagavan's names earns merit. We spend most of our time in making a living. You may say we do not have time (for spiritual activities and selfless service to mankind). You know that your time is not all spent on earning a living. Time is wasted in and on unnecessary talk, gossiping, derogatory remarks, fun and frolic, discussion of the news of the day in newspapers...That wasted time could have been spent on thinking, remembering and chanting the names of Bhagavan (பகவத்நாமஸ்மரணம் = BhagavadNāmaSmaraṇam). It is alright if you are unable to allocate time for chanting. As you commute to your workplace by bus or rail, you could chant soto voce Bhagavan's names. As you strive hard and run around making a living and earning money, not even one penny will accompany you in your afterlife journey. The only accepted currency in the other world is Bhagavad Nāma (பகவத்நாமம் = Gods Name).

 

Mind is the sacred abode of Bhagavan. We turned it into a wastebasket or garbage dump.

 

We should cleanse the place, sit Bhagavan in the mind and become tranquil. We should do Dhyanam at least for five minutes. Barring everything, this matter is our first and foremost priority and 'the show must go on', even if the world is sinking. The reason is Bhagavan offers his helping hand, when the world is sinking.

 

With the money, you should accumulate Puṇṇiyam by doing Dharma in many ways on behalf of Bhagavan and for the benefit of poor people. Pāpam has two Saktis: It gets us involved in wrongful acts today and tomorrow, it makes us do the same. Sniffing snuff causes injury today, and tomorrow, it makes you use it again. This is habituation. We should let this Vāsana (tendency or predisposition) fade away, perform Puṇṇiyam and inculcate Puṇṇiya Vāsanās (புண்ணிய வாசனைகள்). Vāsanās from previous life pull us into sin many times. Don't have fear. Todays Jnanis and Bhaktas (ஞானிகள், பக்தர்கள் = Sages and saints, Devotees) were yesterday's sinners.

 

வாசனை = Vāsanai. Fragrance, odor. = Predisposition in the present life due to the experiences of a former birth.

Fragrance, when applied to clothes, cling on it for some time and continue to exude the smell. Likewise, your present predisposition (fragrance) is the same as your tendencies in previous life. You carry the Vasanas from your previous life just like your clothes carry the fragrance from an earlier time.

 

If Isvara does not save the souls of the sinners, it does not bring any greatness, pride and prestige to Him. Because we are sinners, God earned the title, "Patitapāvanan" (பதிதபாவனன் = God, who removes transgressions, purifies the sins or purifies the souls). We gave that greatness and pride to God. பதிதன் = Patitan = an apostate, a heretic. பதிதம் = Patitam = a lapse. பாவனன் = pāvaṉaṉ = One who purifies.

Page 73.

In Bhagavadgita verse 18.66, Bhagavan says the following.

 

You surrender to Me. I will release you from all of your sins.

Krishna Paramatma gave his words of encouragement.

 

 

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज

अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥१८- ६६॥

sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvā sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ 18.66

sarva-dharmān1 parityajya2 mām3 ekam4 śaraṇam vraja5
aham6 tvām7 sarva-pāpebhyaḥ8 mokṣyayiṣyāmi9 ma10 śucaḥ11 18.66

 

parityajya2 = abandoning; sarva-dharmān1 = all duties; śaraṇam vraja5  = take refuge; mām3 = in Me; ekam4 = only/alone .  aham6 = I; mokṣyayiṣyāmi9 = shall deliver; tvā7 = you; sarva-pāpebhyaḥ8 = from all sins.  ma10 = do not; śucaḥ11 = worry.18.66

 

18.66: Abandoning all duties, surrender unto Me only. I shall deliver you from all sins. Do not lament.

 

 

Let us be brave. However many may be the spins, that many reverse spins are necessary to undo the previous knot. For us to expunge the sins, that many good deeds must be done. If we patiently set ourselves to do Dharma, Bhagavan would give his helping hand.

 

So many religions came into being to divert the mind, speech and body from satiation of senses. Every one of the great men dawned on the human race and gave a religion to redeem man from the sin committed for the satiation of senses. Enjoyment of the senses offers a temporary joy. Permanent joy (Bliss) is to merge with Paramatman. That the soul is released from Samsara and restored to Bhagavan is the aim of every religion.

 

Page 74.

Deivaththin kural (Part One)

Religion

The utility of religion.

Religion is the instrument for Dharma-Artha-Kama-Moksa (அறம், பொருள், இன்பம், வீடு), commonly called Purushartham (புருஷார்த்தம் = Meaning of Man, Goal of Man).

Dharmam is Aṛam (அறம்) in Tamil. Arththam is PoruL (பொருள்). Kāmam is Inbam (இன்பம்). Moksa is Vīdu (வீடு). In the word Purushartham, there is an inside-word Arththam within it. Arththam follows Purusham. Purushartha (Meaning of man = Man [needing] wealth) is what Purusha thinks as essential. What does a man think of having? We are in a spiritually depleted state (Faustian needs). We are not spiritually mature. In that state, we aspire for wealth and objects, which therefore, acquired the term Arththam, next to Purusham. Economics is called Artha Sastram. Sankaracharys asserts in Bhajagovindam that this Arththam is Anarththam (Wealth is meaningless).

Arththam = Meaning; wealth. These temporary and trivial pleasures of life, conferred by wealth and objects, rob us of eternal and fulfilling Moksa or liberation.

 

Man thinks of living a life full of joy and plenty. Happiness is of two kinds: A temporary one and another, the irreducible one. Kamam is one that gives a temporary joy; it is a common denominator for all worldly pleasures. Perinpam (பேரின்பம் = Great Joy = Eternal Bliss) stays put, never leaves once received and is Moksa or Vīdu (Liberation). Not knowing the greatness of Eternal Bliss, man seeks Ciṛṛinpam (சிற்றின்பம் = small pleasures or worldly pleasures).

 

Page 75.

VIdu (வீடு) in the fourth place is what we should think as the most essential. In everyday life, Inpam (இன்பம் = joy) is third in line. Joy rises when we eat sumptuous food. Becoming the High Court Judge is another joy. Joy is to receive accolades and a welcome address. Their pleasures are not permanent. These pleasures coming in small coins and earned by us is PoruL (பொருள் = wealth). This PoruL could be grains, money, home or workers for hire. Objects are instruments for pleasure. We expend this joy by experiencing it in quick time. Soon thereafter, we pine for more pleasures.

 

 

The joy, that does not cause one to think more and better are needed, is the eternal Bliss, Moksam. That is HOME (Vīdu). We ramble around town (looking for it, not finding it, wasting time and getting frustrated).

 

We roam and suffer. What we have to come to, is Our Own Home. There is a jailbird. He, upon leaving the jail, goes home. Vīdu means liberation or freedom. Now, we live in this corporeal body of a jail. We think we are the body. That is not right. This body is a jail. Our true Home is Moksa with Bliss. We should live in Our Own Real Home, away from the jail. Swamy has cast you in the Body-Jail as a punishment for your Papakarma (பாபகர்மம் = sinful deeds).

For Puṇṇiya Karma (புண்ணிய கர்மம் = meritorious deeds), he reduces the Sikshai k Kālam (சிக்ஷைக்காலம் = punishment time or jail time) and sends you out soon. We should not commit new Papam and increase our jail time. We should try to obtain freedom, go to our True Home and merge with Swamy. That Home is the limitless joy or Bliss. Eternal Bliss (= பேரின்பம் = pērinpam = Great Joy) is irreducible in terms of Time, Place and Matter.

 

Sunday, June 16, 2013 kataḷ

 

Page 76.

In Purushartha, the first is Dharmam (தருமம் = Giving), which I will elaborate later. An act, done to cause goodness, is Dharmam. In Tamil ARam seya virumpu (அறம் செய விரும்பு = Be desirous of giving.) is the first advice. Though good deeds amount to Dharmam, in general Dharmam is a word applicable to giving (ஈகை = Ikai = giving, grant, gift). The beggars invoke the word Dharmam, when they say, "Give me Dharmam." We use the compound word Dhāna-Dharmam, meaning giving (without expectation of rewards). In Tamil, Dhāna Sāsanam (an Edict to give) is Aṛa-k-kattaḷai (= அறக்கட்டளை = A command to give). Dharmam is to give to others what belongs to us. How do we come into possession of objects that we are willing to give to others? The wealth and object come to us because we did good Karma in the previous life. The utility of Dharma is wealth (poruḷ = பொருள்) [The utility of wealth is Dharma.] Wealth is means to happiness. Likewise, to wealth, Dharma is the means. [The more you give, the more you get.] It is not just giving. Whatever kind of Dharma you do for the benefit of others, its fruit is wealth.

 

We should not expect or demand fruits, because we do Dharmam. If we dedicate ourselves to giving without expectation of fruits and let god give us what he wants, then all our impurities will leave us with the advent of Pērinpam (பேரின்பம் = Great Joy = Eternal Bliss). The wealth-generating Dharmam is the means to attaining Supreme Being (= Param poruḷ = பரம்பொருள்) of VIdu. If we were to make Nishkāma Dharma, it becomes the means to Vīdu (= வீடு = heaven) and eternal Bliss. Doing Dharma begets wealth, with which we could do more Dharma. Now Adharma has come to be the means to do Dharma. Mundane pleasure (= சிற்றின்பம் = small pleasure) does not by itself attain perfection and completeness. It is not a means to future gain. The water poured on hot sands does evaporate quickly. Mundane pleasure, likewise, evaporates without any fruits, does not serve as means to any other goal and undergoes self-destruction.

Nishkāma Dharma = Giving or charity without expectation of rewards.)

 

Page 77.

We are unable to give up the small pleasures. We should gradually give up on it by small measures at a time. Religion's purpose is to take us step by step from small pleasures to Great Pleasure (Eternal Bliss). The purpose of wealth is to do Aram or Dharma. Wealth should be made by fair means. By wealth, we can obtain small pleasures, which we should give up in order to get the Great Pleasure of Eternal Bliss in Heaven. Such is the purpose and teaching of religion.

 

Moksa is irrevocable liberation from bonds and attainment of Eternal Bliss. The purpose of Religion is to take us back to our Home of Eternal Bliss.

 

It is apparent that Manushyas (people) do not enjoy permanent and uninterupted joy. Religion made an appearance on earth to take us to the House of Joy. Moksa is this Eternal Abode of Joy. We are in need Dharmic religious tenets, until we get permanent and true happiness from abrogation of sensual experiences, and a supportive community living in observation of these tenets. A religion with Moksa as its goal was obligated to establish and administer these tenets. The sages say that dharma means religion.

 

Maya Sakti imposed on Manushyas the thinking, we need wealth and small worldly pleasures (சிற்றின்பம் = Ciṛṛinpam). Arttam (அர்த்தம் = wealth) is what we think we need. Though, in truth, wealth and Kāmam (காமம்*) are not essential, our sages admitted these two features in Purushartha (Meaning of man, Goal of man) on account of deference to human nature. In the beginning, if we were to develop a sense of Dharma as the basis for all acts, then wealth and Kāmam without causing any damage to us, would come under the aegis of Dharma as the first in Purushartha, and the controlling and modulating influence (on wealth and Kāmam). As we consider wealth and Kāmam essential (for our well being), we should regard Dharma also is a vital need. Then, it (Dharma) will extract the poisonous fang of wealth and desire. As the end of an end, Dharma will take us to the essential destination that is Vidu.

Kāmam (காமம்*) = Desire, happiness in love, sexual pleasure.

 

Page 78.

Deivaththin Kural

Relgion

Man and animal

Animals are described as Tiryac, meaning they grow horizontal or sideways. Man grows vertical and upright and thus should demonstrate a higher principle above that of an animal. This helps him enjoy many pleasures, not wont to the animals. We suffer more unhappiness. Animals do not have this much desire, this much worry, this much loss of face... Most of all, they do not accumulate sin. We suffer sorrow by doing sins.

 

Looking at it in another way, it appears to us, God did not give us wellness, health and freedom that the animals enjoy.

 

Page 79.

If someone assaults us, we do not have a built-in weapon as part of our body. God has given horns to the cows, with which it tries to gore us. He gave tiger its sharp nails. We don't have horns or nails. He has given a blanket to the sheep to ward off the winter chill. If the horse cannot charge, God has given it fast legs. We don't even have that.

 

But Swamy has given man Buddhi in plenty.

 

When man wants a blanket, he steals it from the animal. He makes a woolen coat. If he has to go fast, he rides a cart drawn by a horse. Though man has no intrinsic weapon, he has devised many lethal weapons to protect himself. By the strength of his Buddhi, he rules over the animals and the inanimate objects in the earth.

 

Animals live in a place, conducive to their well-being. Elephant cannot live in cold countries. But man lives under all climatic conditions. God let man make his own micro-environment and do his living.

 

Having these high faculties and Buddhi, yet he suffers. He feels sorrow. This birth is the cause of his sorrow. What should one do to stop a rebirth? What is the reason for this birth? We have done something wrong.

 

Page 80.

Because of it, we are born in this body and receive whipping by divine injunction. When this body is gone, another body comes in its place and receives the remainder of the whipping. Desire-induced sin cause birth. If you do not perform any actions, there is no birth. Anger generates sin. Desire is the precursor to anger. First we should eliminate desire. If one develops attachment, deferring action is impossible. If you destroy attachment, you can abstain from making sin.

 

What is the cause of desire. If you think there is something besides you, you develop a desire for it (and acquire it).

 

In truth, Siva as peace is all. One bull seeing its reflection in the water and thinking there is another bull, it goes to charge (the non-existent bull). Man sees his reflection. He does not think there is another man. Likewise, all that we see are one. If you think there is a second one, you desire to acquire it. Desire leads to anger. Anger leads to sins. Sin is the cause of rebirth. If we were to gain the wisdom that all are one, we develop no desire, no anger, no sin, no action, no birth and no sorrow for lack of a second object.

 

How do we acquire this wisdom? Our birth-mother nurses us with her milk. Ambal gives our intellect the milk of wisdom. She is Wisdom Personified. By holding and surrendering to her lotus feet, and merging with her form, wisdom will dawn on us. Man then becomes divine.

 

First, man instead of being an animal, should be made human. Later we should take him higher to be divine. With this object, many religions came into being. Though there are many Siddhanta, Tattvas... with many differences among religions, we should not let man of today be a victim of desire and anger. All religions in one voice say, man should be made virtuous, infused with love, calmness, tranquility, selfless sacrifice...

 

Page 81.

Deivaththin Kural

Religion

Common to all religions is Bhakti.

 

Traditional practices came into the fore to release man from anxiety and elevate him in spirit. Man has anxiety, not suffered by animals. Religious tenets say that if man tries, he can release himself from anxiety and more so by acquiring wisdom, out of reach of animals. If man acquires refuge in the world-moving Sakti, man can find release from anxieties, according to the unified voice of all religions. Bhakti is common among Advaitam, Vishistadvaitam, Dvaitam, Saiva Siddhantam, Christianity, and Islam. Though Buddha did not teach Bhakti, Buddhists cannot dispense with and function without Bhakti. Buddhists deified Buddha and offered worship to many forms of Buddha.

 

Page 82.

Recently, many Jnanis stressed on Atmavisāram (ஆத்மவிசாரம் = Self-enquiry). The followers of their Spiritual instruction or teaching of doctrine (upatēcam = உபதேசம்) worship the Great Men as deity. Bhakti is natural and inherent in a body (and soul).

 

According to Advaita, Bhakti is to appreciate and adopt the disposition of non-difference between Isvara and the people. Bhagavan is omnipotent and omniscient, and that we are parvipotent and parviscient Bhaktas of Bhagavan. How could we reconcile these two disparate parameters, when you advocate non-difference between Bhagavan and the people? If there are objects separate from Bhagavan, where did they come from? How could Bhagavan control and reign over objects if they took their origin elsewhere? If we think thus, one Paramatman by the name of Isvara is the ocean, the ponds which are the people, the puddle, the wells and last the water in a spoon. There may be highs and lows in Sakti. But, fundamentally all are one substance. And THAT we become. That is Advaita Mukti or monistic liberation.

parvipotent and parviscient = Opposite of Omnipotent and Omniscient.

 

It is just not enough to make intellectual pronouncements. It must be experiential Sakti. That is possible only with Isvara Kripa (ஈஸ்வர கிருபை = Grace of God). We have to receive the grace and favor of Sakti that moves and rules over us so that our motion and energy come to a standstill, which is the Advaita experience, according to great men.

 

In the beginning stage, there is an appearance of difference between Bhagavan and Bhakta (devotee). We should develop the thinking that Paramataman which came as Isvara, came as Bhaktas too, who we are.

Thursday, June 20, 2013

Page 83.

That monistic view helps increase our devotion to Bhagavan. Is it not true that there is nothing more likeable and loveable than ourselves?

 

Isvara, who dispenses fruits for our deeds, grants Anugraha (அனுக்கிரகம் = grace) for us to get closer to him, when you exercise 'more and more of devotion.' He reveals to you who you are and what you are... We do not have to analyze him. He condescends due to our Bhakti and reveals his nature to us.

bhaktyā1 = Through devotion; mām2 = to Me; abhijānāti3 = he knows; tattvataḥ8 = in truth; yāvān4 = what I am; ca6 = and; yaḥ5 = who; asmi7 = I am; --bhagavadgita18:55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः

ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥१८- ५५॥

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jātvā viśate tadanantaram 18.55

bhaktyā1 mām2 abhijānāti3 yāvān4 yaḥ5 ca6 asmi7 tattvataḥ8
tataḥ9 mām10 tattvataḥ11 jātvā12 viśate13 tadanantaram14 18.55

bhaktyā1 = Through devotion; mām2 = to Me; abhijānāti3 = he knows; tattvataḥ8 = in truth; yāvān4 = what I am; ca6 = and; yaḥ5 = who; asmi7 = I am;  tataḥ9 = then; jātvā12 = knowing; mām10 = Me; tattvataḥ11 = in truth; viśate13 = he enters; [into Me] tadanantaram14 = after that. 18.55

18.55: Through devotion to Me, he comes to know in Truth who I am, and what my nature is. Knowing Me thus in Truth, he enters into Me after that.

After thus knowing the endless auspicious qualities, the Bhaktas (devotees) enjoyed those qualities. Jāni acquires the state of Nirguna Satya Bhagavad Anugraha (Attributeless-Realized-Divine-Bliss) and becomes non-different with it. For this, Saguna Upasanam (worshipping of images, idols...) is the beginning.

This Qualified Brahman worship (of idols) is the basis for the worship of Ishta Devata (Deity of your liking) in our religion.

 

Other religions (do not go beyond, and) stop only with the mention of God (without any elaboration of Parabrahman and Sagunabrahman and the difference between them). Sanathana Dharma (சனாதனதர்மம் caṉātaṉa-tarmam = Eternal order) as mentioned in Hinduism shows us that one God comes (presents himself) in many forms and names according to the mental makeup, (receptivity and proclivity), with which the devotee can get closer to God with love and worship. This is not a creation of imagination. The Unitary Paramatman (in his oneness) revealed himself in multifarious forms to many great men. Each one of them had an intimate relationship with his Ishta Devata by sight, conversation and worship. Likewise, for our benefit of Dharsan (seeing) of God in his or her many forms, they recommended tailor-made specific Mantras and procedures in the worship of individual Ishta Devata.

Whatever may be the kind of worship, Bhakti that is Bhavam (= பக்தி என்கிற பாவம் = Devotion that is a sentiment, a disposition, an emotion) is common to all. Bhakti occupies the central place in polytheistic worship in our religion and other religions.

 

Page 84.

Deivaththin Kural Part one

Religion

Chapter: The Unity (agreement) among Religions

All religions came into being for worship of God, and say there is one God. That indivisible God, whatever may be the modalities of religious observance, has to accept that worship. Therefore, no one has to convert from ones natal religion to another religion.

 

Koyil, Church, Masuthi, Viharam... may have buildings with different architectures. The idol, symbol or mode of worship may be different. Each one may have its own procedural elements of worship. But, Paramatman granting bliss did not change. Depending on tradition of a nation and people's mindset, many religions came into being. All these indicate one indivisible Supreme God is the subject of worship according to their mental makeup, so the worship paves the way for them to merge with God. Therefore, no one needs to convert from one to another. The converts do indeed belittle their natal religion but also their adopted religion and God Himself.

 

Page 85.

A convert leaves his religion for the other because a deficiency appeared in his natal religion. Why do sages say that the convert belittles his natal religion? Let me explain it. Unknowing of the fact that an indivisible God is common to all religions, the convert diminishes God and changes from one to another. Thinking that God of natal religion is not worthy, the convert moves from one to another. Do the converts think of the New God embracing all humanity? No. If they think as said above, they need not convert. If these would-be converts were to remain in their natal (and native) religion and offer worship, the necessity for conversion arose from loss of faith that the New God would confer bliss to them. In other words, the converts diminished and showed the limitedness of both the new religion and the New God. Thinking that the new religion has lofty principles, the conversion process projects dishonor to the new religion and new god.

 

Hinduism is unique and does not make any reference to Moksa. Our religion does not seek conversion. Our ancestors realized that the many paths to attain Paramatman are the many religions. Every one, born in Hindu faith should be proud of this broad-mindedness. Hinduism says Vedas are one Truth, which the Jnanis depict by many names. Bhagavan in Gita says he will make a devotee's faith steady and grow his eagerness, and conduct him in that chosen path, whatever might be his form of deity and nature of worship.

 

Bhagavadgita 7:21. Whatsoever is the form of deity, a devotee desires to worship with faith, I make sure that his faith is steady (in that deity).

Hindus never descended to deeds such as proselytization, persecution, crusade, Jehad, wars, (forced) conversion under duress... Our long history (of tolerance) is a proof. This is a matter of consensus among researchers. In the Far East, there were Hindu kingdoms but no forced conversions. The historians bear witness to the fact that the foreigners took to heart our traditions and culture and adopted our religion. The tenets of our religion found their way into other nations in the course of commerce and not by the might of the sword.

 

Page 86.

My personal opinion is that in misty past, there was only the Religion of Vedas all over the world. Though here and there, other religions took sprout, our religion remained with them in the form of ruins and relics. The contrarian researchers accept the fact that other nations took to civilization of Bharat with spontaneity and not because of force.

 

Conversion of a person to a new religion must have a ritual for induction. All proselytizing religions have a ritual akin to baptism. There is no proselytizing ritual in Hinduism, known for plethora of rituals. This is evidence that we are not prone to converting people to Hinduism.

 

When passengers disembark in the Railway Station, the Jatkavallas, Rikshavallas, the cabbies...swarm them. Whichever vehicle you board, you can reach your destination. I am not saying that these men should not compete for a fare. That is their living. That the various proselytizers of different religions compete to convert people with the promise to take them to God is a meaningless exercise.

 

A bridge, straddling across a river, has several bends. Each bend appears large to the person close by and the distant bends small. Likewise, to the other religionists, their religions appear big and so, they invite others to convert to their religions. All bends are equidistant. No one needs to leave his natal religion.

 

Page 87.

 

Among religions, there are differences in tenets and observation of religious rites; there is nothing wrong with that. There is no need to make all religions alike. Unity of mind should be the common denominator of followers of all religions. Uniformity is not essential, but unity is a must.

Deivaththin Kural

Religion

The qualities and fitness of a religious instructor.

 

Tattva analysts (Philosophers and syllogists) and Realized Souls all over the world accept Advaitam as the Supreme Principle. They call me Advaita Mathaguru. You would expect me to say that the reason for the prevalence of followers of Advaita Sampradaya (Monistic tradition), is superiority of Siddhārtham ( = சித்தார்த்தம் = மெய்யறிவு = Meiyaṛivu = knowledge of soul or soul realization). I am reflecting on it. Advaita Siddhāntam (Non-dual Doctrine): Is it followed by all people exclusively? People practice or follow many religions and many Siddhantams (= சித்தாந்தம் = cittāntam = Doctrine).

People in a nation convert from one religion to the next. In the era of Buddha, many Vaidika Hindus converted to Buddhism. In later times, Hindus converted to Christianity and Islam. The Jains converted and earned the moniker Pushti Mārgi of Srivaishnavism.

 

Saturday, June 22, 2013

Page 88.

At the time of Ramanuja, many embraced Madhva Siddhanta. When Adhi Sankara lived, the A-vaidika religions such as Buddhism and Jainism suffered ruination (and then attrition). The practitioners of Karma Marga, a part of Vaidika System, came back to Advaita, the purer form of Vaidika system. Why do religions with banners, pomp and circumstance bite the dust? Do People study the principles of religions and their tenets before they convert to them? The learned do, by habit, weigh the worthiness of the tenets before they join them. Could we attribute the same diligence to a whole lot of general public? I would not hazard such an opinion.

 

If the general public were to convert to a new religion for its doctrines, the converts must know to narrate its principles upon challenge. They must be able to give reasons for the superiority of new religion over the erstwhile religion in their doctrines. In truth, the general public are not familiar with the subtleties to engage in a meaningful debate. The followers of Hindu religion themselves have no idea of the basic doctrines and tenets of their own religion.

 

My opinion is, therefore, religion does not prosper and grow on its Tattvas. For the general public, Tattvas are not of any concern. If a Mahan or Great man with virtuous gunas, habits, compassion and tranquility were to come, his very sight induces confidence and trust in the general public. The people put their trust in whatever Tattvas he may tell and consider them productive of common weal.

 

Page 89.

Contrarily, however much are explained of a religions tenets, doctrines (kOtpAdukaL) or supreme Tattvas and if the religious representative (the leader) were to give into egregious behavior, soon, that religion goes down the path of ruination. Why do people congregate to certain religions advocating opposing principles? I have no direct answer to that phenomenon. However, this is of a special interest. Why did some religions fade into oblivion, when once the same religion commanded a celebratory mood among people? There is a reason. The answer becomes obvious how they enamored and drew the people into their fold. If you know how a religion dies, it becomes clear how it lived and grew.

 

If you looked at a religion in its death spiral in any country, the cause of the demise came from the degenerate establishment and the egregious behavior of its leader (முக்கியஸ்தன் mukkiya-staṉ , mukh-yastha = Chief person, leading man).

 

The Buddha came. Listening to his history and looking at his gracious purer than milk appearance in his idols, a spontaneous rise in respect for him, happiness, compassion and tranquility in our mind take place.

 

People of that era must have felt the same. A humor-filled play MaththavilAsa Pirahasanam written by Mahendra Pallavan demonstrates the decline from decadent behavior in Buddha Viharas (= vi-hāra. Buddhist temple). In those days, Buddhism began its decline.

மகேந்திர பல்லவன் எழுதிய மத்தவிலாஸப் பிரஹஸனம் என்கிற ஹாஸ்ய

நாடகம்

The religious leaders led the rise and fall of a religion.

 

After the Buddha, a Supreme Personification of Virtue in the name of Sankaracharya came and made congregants cluster around him.

 

Later, Ramanuja and Madhva shone brilliant in their personal conduct and attracted adoring people for their philosophies.

 

Page 90.

Recently, Gandhi with calmness and selfless Thyagam came in the fore. Millions upon millions of people called and accepted his religion, Gandhium. If a doctrine has to obtain currency and reach the top, that Gandhium, even today, should be at the pinnacle. It is apparent to you, that it is a fact of life, it is not.

 

There is no question (about the undesirability of) about religions, who draw and convert people by force or money. By performing many social services, personal helps and instant initiation into their fold, the unsophisticated people necessarily fall for them. It is said that famine was the cause of spread of Christianity. It is a commonly held view that Islam spread against the wish of people under the duress of force. Tattvas had no part to play in the conversion process in these instances. Take a note of this. The proselytizers tried to convert the oppressed classes. They told the would-be proselytes about their low status within the Hindu caste hierarchy, their rise in status with conversion to Christianity, and free education and healthcare, all under the authority of government of that day. Some oppressed classes decided to tolerate the deplorable conditions of their natal religion, considered all the benefits reprehensible and did not buckle under the pressure of proselytization. Let us keep this virtuous conduct as the reason for resistance by the side for now. The appearance of great men in our religion periodically, encouraged people including the oppressed classes to stay resolute in their natal religion.

 

Page 91.

We should not despise or hate the proselytizers. Is it not their trust in the (supposedly) Supreme Truth in their religion that prompted them to convert people by force, inducement or charm? Let us give credence to their supposedly good intentions to convert people with force and charm offensive as necessary (evils) for a greater good.

 

Barring the use of force or the power of money, all religions grew from the strength of the characters of Gurus, instructors, propagandists. It is not enough for the leader of a religion to give a pose of pristine outward appearance. There should be a plenitude of good behavior and austerity with absence of hatred. He should be brimming with quietude and compassion. These special qualities in a Guru eliminate the deficiencies and defects of the seekers.

 

To create such noble men is our priority for the thriving growth of our religion. There is no need for counter propaganda. We need leaders who live a life of religious virtue. Because of them (noble Virtuous Souls), ours is a living religion over millennia. It could live into the future by these (virtuous and godly men and women). If someone decides to convert by force, there is no sense in using counter force.

 

Sunday, June 23, 2013

 

Page 92.

If one uses millions upon millions of rupees building schools and hospitals as an inducement to convert people, we do not have that kind of resources to match his largess. If we were to assume we have that kind of resources, the contrived change is neither genuine nor sustainable. It is so because others with more brawn and wealth would destroy what we built and declare victory over us. Therefore, forgoing trust in the external power, we should put trust in Atma Sakti (the power of self) and elevate ourselves. Then, Hindu religion will thrive without the spurious benefit from propaganda, war, and fascination. Now, the learned in the foreign countries keep Advaitam in their focus and hold it in high regard, probably because of the greatness of its doctrines. They have conducted unbiased examination and research and come to embrace Advaita Vedanta, which just does not fit the uninformed public. A superior soul of a man is necessary to make them grasp Advaita Vedanta.

 

I give these religious instructions with the hope that a person of tranquility, compassion, wisdom, self-sacrifice... will make his appearance among us.

 

 

Page 93.

Deivaththin Kural Part 1 The Call of the Divine

Vaidik Religion Religion based on Vedas

Religion without a name 

Hindu (Religion) is a misnomer. Hindu means love. Hindu reviles (Thushiththal = தூஷித்தல் = revile, avoid) causing injury to others.

Hindu as a word is more nominal than actual (and an external appellation from foreigners). No sacred texts have a word, Hindu in their contents.  

The word Hindu is an appellation from foreigners. The foreigners came to our country Bharata (The Land of the Bharatas) by crossing the River Sindhu. Therefore, Sindhu became Hindu; the country became India; and the religion was called Hinduism.

பைராகி pairāki = bairāgī. Ascetic pilgrim from North India

Let me tell you how this could have happened with an analogy.

In North India, all Bairāgis (Ascetic pilgrims) when they go begging, receive alms. The Bairagis complain about South Indians for being tight-fisted. They sing a song about the south.

illa pOpa GahE Telungi இல்லா போப கஹே தெலுங்கி. 

The Telugus drive them out with an admonition, Po  Po. (போ போ = leave, leave). But the Telugus do not really say Po Po but say VeLLu VeLLu (வெள்ளு, வெள்ளு).  Po is a Tamil word. Then why do the Bhairagis attribute Po Po to Telugus? When Northerners come down south, the Telugu country is the first in their itinerary. So these wandering mendicants called Tamil country also as Telugu country.  

Tamil country Telugus call Tamil country Arava Nadu (அரவ நாடு = southern country). The southern part of Telugu country is called Arava Desam. Whatever below that, is also Arava Desam.  

Page 94.

On the same line of thinking, the foreigners, landing in Sindu country, called Bharata country, Hindu country.  

So Hinduism is not the name from antiquity. It was not even a Vedic Religion. It is not even Sanathana Dharmam. If you look into authoritative sacred texts, there is no mention of a name for Hindu religion.  

Reflecting on this, I felt a deficiency. Let it be so, for now.  

One day, I was told Ramu was there to see me. Preoccupied by other thoughts, I asked which Ramu it was.  'What Ramu? How many Ramus are there?' so they said.  Then I remembered, my town had four Ramus: Black Ramu, Red Ramu, Tall Ramu and Short Ramu. That was the reason, I asked which Ramu it was, recalling my thoughts from the past. There is no need for an adjective modifier, if there was only one Ramu in town.  

I understood why our religion did not have a name. Only when you have many religions, there is a need for a name. If there is only one religion, where is the need for a name? 

Except our religion, other religions were founded by and named after a Great personage. There was no religion with that name before him.  Buddhism was founded by Buddha and so named after him.  

Page 95.

Jainism was founded by Mahavirar. Jesus Christ founded Christianity. There were no religions in their names before the Advent of the respective founders. Our religion was in existence before these religions came into being. Hinduism was prevalent all over the world. Because there were no other religions, there was no need to attribute a name for our religion. When this came to me (as an epiphany), the existing deficiency in me disappeared. Along with its disappearance, a sense of honor and pride filled me.  

Ok, let us assume our religion is immemorial. The question of who the founder was, arises in our mind. Much research produced no results as to the founder of our religion. It was neither Vyasa of Brahma Sutra nor Krishna of Bhagavadgita. They made mention of preexisting Vedas. Could we call the Rishis, who wrote the Mantras, as the founders? They deny any authorship of the Vedas. The Mantras named after the Rishis preceded the Rishis, who, according to their claim, did not compose the Mantras. The Rishis claim that they saw and received these Mantras from the sky or space, when they were in meditation. They were Mantra-Drstas (Mantra seers) and not Mantra-Kartas (Mantra composers). 

Page 96.

Space or the sky is the birth place (origin) of many sounds, from which Dristi (Seeing, beholding, intuition, Vision) came about. Science tells us that Space-Vibration is the Causal Agent of this earth. The Rishis, on account of the greatness of their Tapas or austerity, saw the sounds (synesthesia) as soul-liberating Mantras in space. These Apurusheya (Not composed by man) Mantras are the respirations of Paramatman in the form of Space. Having seen and found them, the Best of Rishis gave them to the world.  

If we know this, the fact that we do not know the founder of our religion could be a matter of pride for us. With the Vedas being the breath of Paramatman, observing the Vedas and remaining the heirs to the timeless religion, we can experience exhilaration at our heritage.

 

Deivaththin Kural (part one)

Vedic Religion

The Religion that spread throughout the world.

 

The religion that is called Hinduism was prevalent throughout the whole world. Since the existing religion in the world was only one, there was no necessity to give it a special name. My opinion is that the authoritative sacred texts had no name for our religion.

Monday, June 24, 2013

 

Page 97.

If you look at the research on buried treasures of the ancient times, we see in foreign countries plenty of our Veda-related portrayals. A thousand three hundred years before Christ, an agreement between two rulers, in the name of Mitra-Varuna as the witnesses was unearthed. In Madagascar about three-quarters of the towns bear names derived from Sanskrit.

 

King Ramses bears a connection to Lord Rama in the name.

 

There are many symbols of connectedness below the equator. In Mexico, during our Navaratri celebrations, the Mexicans conduct a festival, which bears the name, Rama-Sita. Whenever the earth is dug there, a Pillaiyar idol is found. Before Spain conquered Mexico, the indigenous people of that land were known as Aztecs, which is a corrupted form of the Sanskrit word Astica (ஆஸ்திக = Believer in God).

விஷு viṣu =, n. < vṛṣa. The 15th year of the Jupiter cycle

In Peru, sun worship takes place exactly in the auspicious Vishu period. These people are the Inkas. Inan is the name of the sun. We call Rama, the Ina-Kula Tilakan (the Best among the Sun Dynasticals).

 

I have seen the photos of naked dance of Australian Aborigines in a book titled Native Tribes of Central Australia and authored by Killen. The pictures identified as no. 128 and 129 had the subtitles, 'Siva Dance.' I saw them with a critical eye and found the third eye drawn on the foreheads of both of them.

 

 

Page 98.

Observation has been made in Borneo Island that since Brahmas creation, there was a big virgin forest. Upon entry into the forest, a deed in Grantha script was found. There were notations as to the name of the king, the celestial tree, Battle Victory Post (Yūpastambam), and its place of installation. This is called Yupa inscription Mulvarman of Koeti. The British, who made derisive remarks on Hinduism, made all these discoveries.

 

கற்பக விருட்சம் = kaṛpaka virutsam = Celestial tree. யூபம் yūpam = Battle-array.

 

More impressive than these, let me bring to your attention something that may sound humorous. Sagarars dug their way into subterranean regions looking for Sacrificial horses. The ocean created by this digging bears the name for the ocean, Sagar. At the end of their digging expedition, they found the horses near Kapila Maharishi's hermitage. Thinking that he was the horse thief, they terrorized him. The Muni rendered and reduced them into ashes by his mere sight (Drishti). This is the story in Ramayana. If we were to assume America as the subterranean region right below India, Kapilāranyam (Kapila Forest) corrupted into California. Near that, there are the Horse Island and Ash Island.

 

Sagarar and Sagar bring me to another story. Sahāra desert was once an ocean. Could Sāgaram have become Sahāra.

 

Having seen our religious artifacts all around the world, parivattaṉam took place; our people went from here to there; those foreigners came here.

பரிவத்தனம் parivattaṉam = , n. < pari- vartana. 1. Circumambulation, going around. The researchers talk about the movement of people around the world. My position is that one Dharma prevailed in all places. These artifacts were the creations of the native people of those lands.

 

Page 99.

The researchers knowing the discovery of ancient testimonies from the historical period of 2 to 3 thousand years ago say, Indians went to the distant lands, supplanted the native culture or introduced Hindu culture to become part of their culture. Even 4 thousand years before now, Vedic artifacts were present in many countries. In Greece, religion, polytheism, many big temples and some shared parts of Vedic religion were existent. Before the dawn of Christian era, there were resemblances to Vedic religion, including the Varnāsrama (caste classification) divisions in Semitic and Hebrew religions. In Mexico, many religions prevailed among the aborigines. They saw divinity in nature and worshiped nature as deities. There were many rituals in those religions.

 

Greek civilization, including Hellenic Polytheistic religion is no more. Christianity took its roots in their place. Buddhism spread to Fareast and Japan. Islam spread to many nations. In these religions, there are resemblances to Hindu religion. Let me give you some examples.

 

Page 100.

For the understanding of average man, Tattvas are explained in the form of stories (kathārupam = கதாரூபம்). General public received instructions in Tattvas in the form of rituals. Stories and rituals explained the underlying Tattvas. I am not joining the anti-ritual crowd by saying these things. Rituals carry the power. The Puranas explain the Tattvas. I am not saying," Do not believe the stories as real or historical." In truth, these stories are historical and actually happened; besides, they point out the Tattvas.

rēyas = Good, welfare; நன்மை

These rituals do offer first benefits, and later Citta-Sakti (சித்த சக்தி = mental power) without fruits. Within the welfare-offering (rēyas) rituals, there are Tattvas.

 

With the passage of time, the rituals may diverge from the Tattvas with the inner meaning. We may altogether forget them.

 

In foreign countries many thousands of years ago, the new-found religions lost the connection with the Vedic religion and the Vedic Tattvas underwent changes.

 

Let me come to the example, I said before. In Hebrew religion, you would have heard about the story of Adam and Eve. There was a Tree of Knowledge. The injunction of the Lord was that Adam and Eve should not eat the fruits of the Tree of Knowledge. Adam did not eat the fruit. Eve did eat the fruit.

Knowing that the ups and downs befalling Eve would befall him too, Adam ate the fruit: That is Genesis in Old Testament.

 

Page 101.

 

In Old Testament, one of many Upanishadic Tattvas took the form of a story. When this happens with regards to time and country (place), the story and Tattvas undergo distortion, as if the original Tattva disappeared.

 

According to a story in Upanishad, there are two birds in the Pipal tree. One bird is not eating but watching the other bird (eating the fruit). The body is the tree. In it, the self-centered Jīvātma eats the fruit of sensual pleasures. He is the bird. In this body, Paramatman abides as another bird, is the puppeteer of the fruit-eating bird, never moves, and remains the witness of all the activities of the Jīvā-bird. Though Paramatman is the hypostasis of Jīvā, He is neither sensual, nor eats the fruits, nor experiences the fruits of karma.

கவித்துவம் kavittuvam , n. < kavi-tva. Poetic talent.

Upanishad with poetic talent (கவித்துவம்) parlays these as two birds, the Jīvā-bird eating the fruit and the other abiding still as the witness and Paramatman, who knows himself as the Self.

 

This Jīvā(-Bird) in the Old Testament of the Hebrews becomes Eve; Jī(-va) becomes the E(ve). It is common according to the rules of grammar, that ja series sounds become Ya series. That is how Yamuna became Jamuna; Yogīndir becomes Jogīndir. Jīvā becomes Eve. Ātma becomes Ādam. Pipal becomes Apple. Tree of Knowledge is our Bodhi Tree. Bodham is Jānam. Buddha received Jānam under the Bodhi tree. Even before the Buddha, Pipal tree (Arasamaram = அரசமரம் = Ficus religiosa) had the name Bodhi Virutcam (விருட்சம் = viruṭcam = tree).

 

Page 102.

 

As Upanishad spread to other countries, it underwent many changes and forms, and its original meaning (தாற்பரியம் tāṟpariyam) changed. Bible story (Genesis) goes topsy-turvy, when antisensuous Atman (Adam) eats the forbidden fruit. On the contrary, our Bodhi tree takes us away from the pleasure principle (of the senses). Genesis in Bible says Tree of Knowledge stands for the worldly pleasures (and Faustian knowledge). This bears witness to the fact that our Vedic religion was existent there in the days of yore (though in a mutated form). In spite of the mutated form, they point to their origin in Vedic religion. Let me give you another example to fortify your trust in this matter. Our Tiruppavai and Tiruvempavai are not as old as the Vedas. The researchers say these two works belong to a period before 1100 AD. The authors Manickavasagar and Andal appeared after the age of Vedas and Itihasas. The Colas established overseas kingdoms. More importantly, we should lay stress on Tamil commerce, flourishing across the seas. Because of these merchants, the foreigners appreciated and adopted our culture.

 

Thursday, June 27, 2013

Page 103.

Particular mention must be made of the Far-East countries. Hinduism swept through Bali. Hindu culture, known as Sri Vijaya Sāmrājyam, spread to Thailand (Siam), Indo-China, Philippines... There was a time in antiquity, when Vedic religion was practiced in the foreign countries.

Thereafter, new (unnamed) religions mushroomed. Later, these religions withered and died, as religions like Christianity, Islam, and Buddhism sprouted and spread across the landscape. It is a compelling historical fact that influence of Hindu culture shone like a live splendor in Southeast Asia. At this stage, huge Tamil Temples like Angkor-vat in Cambodia, Borobudur and Prambanan in Java, Indonesia arose on the landscape.

During this temple-building spree, Tiruppavai and Tiruvempavai (திருப்பாவை - திருவெம்பாவை) made their debut in Thailand.

Tiruppavai and Tiruvempavai = Fixed-length poems with meter and rhyme, glorifying Vishnu and Siva respectively.

 

To bear witness to it, every year there are festivals with recitation of these poems during the Margazi month (Dec-Jan). As if they intended to fuse the Saiva and Vaishnava lore in Thailand, they sat a man dressed in the guise of Siva on the swing in Dolotsava (Swing Festival), meant for Vishnu. They do not know anything about these two compositions. You may think there is no basis for an assumption that the festival happening in Dec-Jan has anything to do with these compositions. They call these Triyampavai and Tripavai (Note the misspelling).

 

Dolotsava = दोलोत्सव = டோலோட்சவம் = Swing Festival = Dol Jatra = Dol Purnima. A festival wherein Krishna (Vishnu) and Radha are seated on a swing or palanquin, and people swing them.

Page 104.

Though the Bible readers do not know anything about Upanishads, they still keep the remnants of mutated stories. Though the Thais do not render Tiruppavai and Tiruvempavai as they are, they still celebrate the Swing festival with Siva on the swing in the place of Vishnu. The compositions are there with corrupted titles. If such changes take place in our living memory, the events in the foreign countries three to four thousand years ago must have morphed and mutated over millennia. Though so many changes took place, the vestigial elements of Vedic traditions rear their noticeable head.

 

The religions of prehistoric aborigines still have some symbols and artifacts of our religion. In the distant past, when no civilization was there to speak of, our religion and culture did not spread by invasion and commerce, which are not a matter for pride, joy or greatness (perumitham, பெருமிதம்). It appears to me that Vedic religion must have had its roots firmly planted all over the world. Later, the Vedic religion morphed, mutated, became the vestigial religions of the olden times in the world and was supplanted by history-bound recent religions: Christianity, Buddhism, Islam...

 

 

Page 105.

Deivaththin Kural = Call of the Divine

Vedic Religion

Unique features of our religion.

 

There are some unique features in our religion, not found in other religions. One that is of note is Karma theory. Buddhism and Jainism borrowed this concept from Hinduism; other religions do not have it.

 

What is Karma Theory? There are cause and effect; action and reaction: These are the inevitable laws of physics. There is concordance between Hinduism and Buddhism with regards to Karma in the phenomenal life of man, according to our learned men. In this universe, there are inert and insentient elements, and sentient beings. These two come together in worldly life. The laws apply equally to all. There must be a yield in the form of fruit (sweet or sour) for every Karma, according to Karma theory. Sin must engender and inflict punishment for the perpetrator. Our religion says, Puṇṇiya Karma (good deeds) would generate good fruits, which will reach the doer.

 

Many births and rebirths take place for the sole reason that a man should experience appropriate fruits for his sin and merit. Though many religions advocate good deeds and advise against evil deeds, they do not put that much stress on the connection between Cause and Effect. Other alien religions (excepting the offshoots of Hinduism) do not mention anything about reincarnation theory. They express contrarian views and condemn strongly the premise that there are many births until null Karma brings an end to them. The believers in alien faiths opine that the human birth comes to an end with this life. When this life comes to an end, his soul at a hitherto unknown time appears before the Lord for final judgment. On that judgment day, in due consideration of sin and merit, the Lord will send him to eternal heaven or eternal damnation.

 

Page 106.

Nowadays, many whites come visiting with me. One such person is a famous writer, having published books or gooks (pusthakam, kisthakam = புஸ்தகம், கிஸ்தகம் = a rhymer, the second word is meaningless). He said in humor. He could not reconcile with Hindu views of Karma, in light of the fact, throughout the Bible, God described as of the form of love (God is Love), will dispatch a person to eternal hell without any compassion or a chance for redemption for a flimsy infraction. Therefore he asked the church father for an explanation. The father told him, the eternal hell exists in truth and it is empty eternally. To reflect on it, we find it difficult to accept it. Let us take for an instance that Swamy, showing compassion, did not send a sinner to eternal hell. According to their doctrine, where will Swamy send the soul of the sinner? Their doctrine dictates no rebirth for the soul and therefore no return to earth. Therefore, even the sinner is dispatched to eternal heaven. That being so, we can do any sin without compunction and depart this earth. Eventually, the Lord would somehow send us to eternal heaven. Thereafter, in this world, all will indulge in egregious conduct (without any fear of punishment).

 

Page 107.

Isvara, who sits in judgment of Karma-phala (Karmic fruits), is the Supreme Ocean of Mercy. He is not the kind who knowingly lets the world fall into the abyss of Adharma. What does He do? He sends us back to earth with a new body clothing the soul. Here on earth we enjoyed both heaven and experienced hell in the past life; now in this life, we experience both. The egregious sinners suffer greatly. The virtuous enjoy happiness. Generally, there are the great sufferers or those with equal suffering and enjoyment. The ones who think they are in supreme happiness are rare indeed. In general, most of us have committed more sins than merits.

 

Bhagavan in his mercy, gives another birth as a great opportunity, so one can wash off his sins. He comes forward to wipe off the impurities by giving us a Guru, Sastras, Ksetras...

 

Instead of giving heaven to a sinner and laggard, Bhagavan affirms his faith in him to save himself, comes forward, gives him a rebirth, and helps him in his many endeavors: this scenario appears acceptable. It is true that Swamy in one sweep lifts one up, when the devotee accepts all acts as those of God and surrenders to Bhagavan. The Saranagati Anugraham to the one who gives up efforts is different. The anugraham is done to a devotee, who has no qualification (barred to do Yogas) to put in efforts, (which are the Yogas). The supreme compassion is to keep the Jivan in the belief that a personal effort is necessary for liberation. That is true Anugraham (divine help).

Page 108.

The father's unique opinion is that Swamy does not send anyone to eternal hell. It is not the unreserved view of one-birth religions such as Christianity. It is the commonly held view of the Abrahamic religions that Swamy dispatches people permanently to heaven or hell for good or bad deeds. Since we mostly do evil deeds, we receive punishment in the form of hell, the Non-Hindus characterize the day of judgment as the most fearsome Doomsday. This to me appears as a notable paucity of compassion on the part of Bhagavan.

 

We can narrate emphatically a supporting argument in favor of the concept of rebirth in our religion. A white woman came to me asking for proof of reincarnation. I did not argue with her. Then, there was a Pandit in the camp. He knew his English. I told him to take her to a local maternity ward. She was to come back with notes on the newborns. She complied with my request. The following is the conversation between the white woman and Swamigal.

The white woman: One baby was chubby; another one was runtish. One was beautiful; another ugly. One was born in a special ward meant for rich clients; another was born of very poor parents.

Swamigal: Let us put aside the premise that God sends someone at the end of life to eternal hell. That is something we do not see before our eyes. You saw babies with your own eyes in the beginning of their lives. Why are there so many differences between the infants? Why is one born into poverty and another in prosperity?

Page 109.

Why is one in pink of health and another in bad health? Why is one beautiful and another ugly? If I were to accept the premise of your religion that an embodied soul has only one life, we see so many differences and god's imprint of partiality towards infants. It appears that Swamy has neither compassion nor intelligence and acts in a haphazard manner. How are we to show devotion to a God, hoping he will show us mercy? The present life reflects past-life merits and demerits. What other reasons can you attribute to these inequalities?

She left after accepting my explanation with grace.

 

This explanation is not sufficient for the modern people. They want scientific proof. Parapsychologists of today accept the concept of reincarnation and offer many proofs. These parapsychologists have documented cases of people who remembered and narrated their past-life experiences. They recollected sights and sounds of distant countries in their past lives, not having had any connection with their present place of residence. The parapsychologists went to those countries, checked and agreed with the veracity of their statements with regards to landmarks ... They see people from the past lives.

 

Page 110.

This is not just one or two. There are very many cases like this. We forgot all events of the previous lives. Some do have such memories. Parapsychologists say that these people, retaining such memories, faced unnatural death under unusual circumstances: by murder, suicide, accident...

In matters of man, reincarnation of soul in a new body and incarnation of God on earth are unique to Hinduism. Satvastu (Virtuous substance = Suddha Satvam = Pure Virtue = Reality), as one entity, is another exceptional feature of Hinduism. Hinduism's Supreme Sentiment is Satvastu manifests as beings (and matter).

(Sat Vastu: literal meaning is Virtuous Substance. God is made of Suddha Sattvam, an empyreal substance and pure Virtue, while we are made of Sattva, Rajas and Tamas (Virtue, Passion and Darkness). God does not have Rajas and Tamas in his constitution. When man, because of Null Karma, attains liberation (Mukti), his Rajas and Tamas drop off, and he remains full of Sattva.)

That Reality encompasses all beings who are subject to cycles of births and deaths. Sat Vastu is the sentient and the insentient and the protector of all that He is. Isvara does not suffer from Karma Banda (கர்ம பந்தம் = Bonds of Karma) like people. Man takes many births to experience Karma. Isvara is Karma-free for ever. While man should be washing off the Karma in this new birth, he smears himself with more and more mud. Seeing that, God takes incarnations many times in this world with supreme compassion in order to show man the right way and lift him from the mire of Samsara. His incarnations serve the purpose of offering refuge to the Sadhus, punishing the evil and reestablishing Dharma, when Adharama rears its head with the weakening of Dharma. This is what Krishna Paramatma says in Gita.

 

Swamy (God) is all. We are unable to grasp such a state. Vibhuti Yoga in Gita states that He is the best among all the categories. With an intent to raise humanity to higher levels, Bhagaan sends His emissaries such as Acharyas, Mahans, Jnanis, Yogis, and Bhaktas.

Saturday, June 28, 2013

Page 111.

As if these (deputations) were not enough, he descends down to earth as an Avatar. Avatāraṇam (அவதாரணம்) means descending. He is beyond the beyond. Such Lord comes down, takes birth among us, and establishes Dharma: That is the essence of Avatar. அவதாரணம் ava-tāraṇam = ava-dhāraṇa. Certainty, positiveness

 

Siddhanta Saivars do not accept Avatara of Siva as Himself, Avatara of Siva as Sankara, that of Skanda as Jāna-Sambandar ... They consider Siva living in the womb as a fetus and a corporeal body are anathematic impurity. The Advaitins (Monists) regard all who lived in the wombs and the world in flesh and blood are, in essence, Brahmam. They do not see any Nisittam (நிஷித்தம் = niṣittam = ni-ṣiddha = Forbidden thing) in Isvara-Avatara. Though there is concordance between Vaishnavas and Saivas in Doctrinal considerations, Vaishnavas do not accept the monistic view that Brahmam itself is Jiva but believe in Avatārās. Avatara generally refers to ten Avataras of Mahavishnu. The reason why Vaishnavas accept Avataram is their belief that Bhagavan would condescend to any extent to liberate (ujjīvi-ttal = உஜ்ஜீவி-த்தல் = to attain salvation..) the people.

 

Knowing inside that he is God, Bhagavan personates as man, which does not lessen his stature one bit or bring shame or diminution (of His power or potency).

 

Vedic Hinduism accepts and embraces the concept of Avatara. Siva does not make a descent, while Vishnu does.

 

Page 112.

It is unique in our religion that Formless Paramatman comes in many forms as deities, whose idols are worshiped. Therefore, the foreigners call Hindus polytheists, which is totally wrong. Worship of one God in many forms and names is not polytheism. To say that images are gods for the Hindus, and they engage in idolatry is absolutely wrong. No informed Hindu thinks that idol is God. The all-pervading God makes man's mind focused, so the idol, which becomes a convenient tool or stand-in for worship of God who is second to none. Whatever is the religion, we do meditation on or worship of a symbol. It is unjustified to call Hindus idolaters and thereupon, deride them.

 

Hinduism does not arrogate to itself the exclusive right to offer salvation to embodied souls. Hinduism has a catholic outlook in saying all religions irrespective of their paths take the souls to Paramatman eventually. Our Sastras have no inclination or injunction to convert others into the Hindu fold.

 

Page 113.

The believers in Islam and Christianity say that theirs is the only way, and others go to hell. We should not become angry with them. They believe it is the truth. We have to assume and give allowance to their presumed genuine selfless desire to convert people to their beliefs, thinking that others would not have such a fulfillment, they already have in their religions (had they not converted to their faith). In their zeal to help fellowman, let us assume that they used invasion, war, swords...to convert people to their fold. Islam spread by the sword. Christianity spread by its financial clout. Christians also did engage in invasion; missionaries' service to people followed the war effort. The white people had financial clout that the Arabs did not have. The missionaries built schools and hospitals; by the name of service to the poor, corralled them into their fold.

 

We did not use force or service to magnetize people into our religion. We do not have to doubt the validness of their belief that spreading their religions could bring welfare (to the infidels).

 

Saturday, June 29, 2013

Page 114.

Is their belief admittedly correct? Is it hell for the unbelievers of Christ? It becomes apparent that this exclusive right (of entry into heaven) has no currency. Advent of Christ took place 2000 years ago. It was about 1400 years ago that Mohammad was born. Whatever happened to all the poor souls over millions of years, born before these two personages? These people who did not have Christ or Mohammad as saviors, since creation, must have gone to hell. The ancestors of the new converts could not have gone to heaven.

 

These people, unlike Hindus, did not believe in many births and rebirths. The people, before Christ and Mohammad, could have taken rebirths to have a chance for salvation by following the late-in-coming Christ and Mohammad; that placation does not exist now for the people who died before their advent. These religions tell that there is only one life for an individual. It is a certainty that people born before the advent of these godly men went straight to eternal hell. The God, who did not send Acharyas (messengers, prophets, teachers or godly men) over millennia to show the path of salvation to his created people and dispatched them to eternal hell, is a merciless God, not deserving of worship. We could as well say a religion showing the path to God is not necessary (and actually redundant).

 

Page 115. Many (kinds of) countries, many weather conditions, many kinds of flora (and fauna) and a cultural tradition adapted to them are prevalent around the world. Vedas catering to these disparate conditions existed in the misty past. Many religions, based on changing desires and aspirations of people and environmentally suitable rituals, came into existence. These religions have features and symbols of Vedic religion. In Bharat, the religion of antiquity stayed steady from time immemorial. Vedic religion viewed with reverence and respect the later-day religions coming into the fore. Based on the maturity of the ancestors of these people, these alien religions appeared on the horizon. These new religions thought that they would bring welfare, greatness and renown to the people, with the motto of Live and Let Live, which happened to be the noteworthy aim of Hinduism. Besides, Hinduism begot and sent abroad soul-elevating Jainism and Buddhism. So far, I have made mention of some of Hinduism's philosophical and theological special aspects.

 

For Hinduism alone, there are some great and unique sociological aspects.

 

All religions have in them both philosophy and theology. Conduct of people is a small part of the religions. Every religion advocates the following ethics: Treat your neighbor as your friend; think of your enemy as your friend; treat others as you would want them to treat you; show love to all beings; speak the Truth; exercise non-injury to other. Dharma (Morality) is part of the ethics. To a certain extent, the ethics encompass sociological aspects. It is only a minor feature. In other religions, there is no expansive treatment and explication of makeup of community life.

 

But in Hinduism, Varnasrama Dharma as the sociological foundation is very strong.

 

Sunday, June 30, 2013

 

Page 116.

Varna Dharma and Asrama Dharma are two different things. Asrama Dharma is age-related Dharma (for Brahmanas): Student, Householder, Anchorite and Hermit (Brahmacharin, Grahastya, Vanaprastha, Sannyasin).

1) Brahmacharin: Celibate. Student years, engaged in acquisition of knowledge (vittiyāppiyācam = வித்தியாப்பியாசம்)

2) Grahasta: Householder. Marriage in youth and raising a family.

3) Vanaprastha: Anchorite. Exit from family life, abandoning Laukika (worldly) connections and living in the forest.

4) Sannyasin: Renounced ascetic.

 

Varna Dharma is universal in its application to society and currently a subject for criticism. Varna Dharma is (mistakenly) called separation by Jatis (= ஜாதி = caste). In truth, Varnam (வர்ணம்) and Jati are two different things. There are four Varnas and innumerable castes or Jatis. Under the banner of Brahmana, there are many Jatis like, Aiyar, Aiyangar, Rao... The fourth Varnam has many castes: Pillai, Reddiar, Nayakar. Yajur Veda (3:4) mentions many castes.

 

Page 117.

Those castes are not currently in existence. Many castes and only four Varnas: They are perceived as major stain in Hinduism. Analyzing without a taint of partiality, and barring Varna Dharma generating a sense of superiority and inferiority among people, It becomes clear that Varnam is an incomparable utility created for the express purpose of establishing society's model.

 

Deivaththin Kural

Vedic Religion

Division according to Dharma.

For smooth functioning within a society, many activities become necessary. Acts involving Buddhi (intellect) and body (physical labor) and their permutations are essential for the public weal of society.

Our family needs rice, salt, clothes, books and many more. Could we individually produce rice, salt, clothes and books? The tiller, the clothier, the merchant, the warrior do their respective work for all others. For the welfare of the soul throughout the world, some do Dhyana, Yaga, and Puja and thereby safeguard the Sastras which yield welfare to the world. With these reciprocal utilities, people participate and live in cooperation and collaboration: That is the purpose of the division of labor by Sastras.

Page 118.

How do we divide (the labor)? If it is done with ability and aptitude as the sole criterion, everyone exaggerates his ability at least in his mind. If aptitude is taken into consideration, everyone desires for a prestigious job. If that is so, what happens to other jobs (not considered prestigious)? For the welfare of the society, how are we to divide and apportion labor? Division of labor is not enough. How are we to apportion labor over generations (in a hereditary manner)? How could aptitude and competence be determined by an external examination? How could that be complete and reliable? How could it be possible that all could compete for all (jobs)? Who is going to level, equalize and fill these inequalities? That is why labor is divided along hereditary lines (பாரம்பரியம்) and now Varna Dharma is established.

 

For individual Atma Kshemartham (ஆத்ம க்ஷேமார்த்தம் = soul welfare), whatever may be the work, doing god-enjoined injunctions for that Varnam, and realizing the worldly good that the individual is doing by way of his assigned hereditary work, one achieves fulfillment. There are very many helpful observances, tailored to every kind of work of a Jiva (individual soul) to obtain liberation. If you ask a hard laborer to observe fast (உபவாசம் upavācam), could he do it? It is unnecessary for a person accomplishing his assigned work with Buddhi (Intellect) do body building (Sarira POshanam = சரீரபோஷணம்)? If the Buddhi workers (Intellectuals) understand there are many observances to remove the erroneous identification of the soul with the body (sarīrāpimānam = சரீராபிமானம்), there is no place for a fight.

 

Page 119.

'Because we do not understand the meaning, we should not give up the dictates of Sacred Texts; we should attempt to observe them; in the future, they will be of use when we understand their meaning. Each one must be observant of one's own Dharma and help others observe their Dharma. We should not invite others to give up their god-ordained Dharma and join us. We should not join other people's Dharma, thus undeservedly entering into competition. If the other person thinks of giving up his Dharma, one should encourage him to remain in his own Dharma. You should tell that remaining in one's own Dharma would bring wellness to both.

 

There is no such thing as a superior or an inferior people across the divisions. Sastras showed the way by dividing labor into many parts. If all decide to work according to their whims and fancies, nothing gets done. Everyone wants money to move from another's to his wallet. Most of the people decide to do jobs that bring in more money; if that is the case, there is no division of labor, in favor of general weal. If everyone were to follow his traditional hereditary job, there is no competition and no jealousy. The jobs do get done; everyone enjoys soul purification. Do not, by the name of reform, deform and damage the Varna system of hereditary division of labor. Stop and think.

 

Whatever job one does, the government is obligated to provide food, clothing and roof over the head. If one were to increase the personal needs, competition and jealousy come into play. There is confusion, as money takes the central role. The fulfillment obtained by doing one's own work engenders devotion to God. Peace and tranquility prevail everywhere.

Page 120.

There is a variety in victuals and melodies. Likewise, there are many different activities in the Varna system. Salt goes with Rasam (soup) and not with a sweet drink prepared with crude sugar and spices. Disharmony exists in mixing disparate musical melodies. Now, people lost the proper and healthy sense of taste in food and music. Some Bhagavatas engage in trivial talk in the middle of discourse on Puranic stories. People leaving aside good food, indulge in smoking. These are small aberrations of taste. Worse aberration is to confuse and confound the divisions of Varna Dharma meant to bring public weal.

 

Deivaththin Kural

Vedic Religion

Varna Dharmam

In olden days, people will start a fire in the oven using straws and sticks. During rainy days, misery abounds in trying to fire up an oven. If four sparks are seen, they fan it ceaselessly until the fire becomes alive. My great desire is to keep the four-spark fire of Sanathana Dharma alive to spread it among others. That is why I am saying all this.

Page 121.

The reformists want to discard Varna as a useless appendage of Sanathana Dharma and make it in line with other religions.

 

What is religion? Religion teaches a cure for the diseases of the soul. Only the physician knows what medicine to give to cure a particular disease. Sanathana Dharma is the medicine given by the selfless, sacrificing, and world welfare-conscious Rishis and Dharma Sastrakarars. Other doctors have prescribed other religions. There is a difference between doctors as to their approaches to diseases and medicines. There are many treatment modalities. In one, there will be fasting. Another medicine by another doctor will be acceptable. Another one is bitter. Another one will be sweet. Instead of asking for a mixture of all these, one should stay with one treatment without let. A cure is effected by any of these ways.

 

Other religions mention one common Dharma for all living beings in general. Our religion calls it ordinary dharma and prescribed it to all people. This is Ahimsa, Satya, Purity, control of sense organs, giving up avarice, equal love to all beings, devotion to God, and affection to parents. These are the conventional Dharma prescribed to us by our religion.

 

Besides that, in the name of Varnam, hereditary division of labor, unique dharma for each division and for an individual have been ordained.

 

Monday, July 01, 2013

 

Page 122.

If these special Dharmas were to be thrust into conventional Dharmas, a condition of nonobservance would have existed. I will give you an example. Meat-eating is forbidden in Buddhism and comes under conventional dharma. Now all Buddhists are meat eaters. Our Rishis and Dharma Sastrakarars (propounders of Sastras) know human nature. Therefore, they forbade meat eating as a special Dharma for a segment of the population. Having noticed this feature, others used certain holy days as meatless days.

 

The ancient religions of every nation disappeared, when the conventional Dharmas were observed in the breach. Greek's Hellenic religion and Ancient mid-Asian Hebrew religion disappeared without any trace. There are some remnants of Confucius and Shinto religions. The substituting religions like Christianity, Islam and Buddhism have one conventional Dharma but lack special Dharma for each subdivision in the Varna system. Even in these countries, people do not feel fulfillment and there is an increase in nonbelievers. Some are atheists; some are dissatisfied with their religion and come to our religion seeking Yogam, Bhakti Margam, Jnana Vicaram...There is no telling how long the people will follow these historical religions. I am a representative of Hinduism; I am not saying these things because I want to denigrate them. My desire is that people find fulfillment in their own religions. I do not invite others to convert to our religion. My opinion is it (conversion) is not the basic tenet of our religion; it actually is an anathema to invite people to convert to Hinduism. In this world, nothing is an accidental event.

Page 123.

Considering the maturity factor of each Jiva, Bhagavan makes their births in various religions. Each one of them must find fulfillment and perfection in their own religions. Since I extol the special qualities of Hinduism, it does not mean I denigrate others. It is not an invitation to convert to Hinduism. I point out the best in Hinduism, when the alien religions denigrate Hinduism, lacking an understanding of its special features and other Hindus believe in their vituperation. The alien religion followers accept the concept of Karma and incarnation. What are the basic features, the life-breaths of their religions? Faith in God does not necessarily lead to Bhakti, which is the main feature of those alien religions. It is not my opinion that these religions in their respective countries are struggling (to keep their flock in their folds). It gives me no pleasure and thus am expressing the opinions of Doyinbi (?sp), Paul Brunton, Kosler... I am only repeating their opinions that all over the world, disbelief and atheism are on the ascent, and so all religions are struggling.

 

Page 124.

The same upward trend (of disbelief and atheism) obtains in our country also. The consensus of foreign visitors, engaged in the study of trend in religions in all countries, tell that our country is much better off and the sense of religion has not deteriorated greatly. These Sadakas come in droves to our country.

 

There is a decrease in religious affiliation and increase in atheism in our country, ever since incipient breakdown of Varnāsrama Dharma and a general attitude of assimilation of divisions into one entity came into the fore. This change is beyond any doubt.

 

This matter engenders some paradox. We think, if a religion were to divide people into groups, therein lie (the seeds of) dissension and breakdown of cohesion. This kind of religion, because of internecine fighting, will fall from internal rot. Reviewing our history from the time of Alexander, the proselytizing religionists came in waves, and our religion should have been dead and buried deep. The reality is just the opposite. The deluge of time swept away many great religions with the mainstay of rituals. The intellectuals of the remaining religions forebode the imminent danger (of dissipation). But our religion (and people), with the traditional separation by Varna, challenges the conventional notion of 'United We Stand and Divided We Fall,' holds its breath, and stays alive. We should elucidate this subtle secret without falling victim to disruptive feelings.

 

Page 125.

What is the secret behind the life of splendor in our religion that advocates separation by Varnāsrama Dharma? The Brahmanas, whose svadharma was to safeguard Sastras, are not in the majority. Did they have the strength of weapons? No, they did not have it. Brahmanas saving money is an adverse recent event. According to Sastras, a Brahmana must be poor. Why should others follow the Brahmanas, who are a minority and poor, have no strength and imposed these Sastric Varna divisions on people? Had the other people been dupes all these years? Let us assume, for the moment, that people were duped. Mahavira and Buddha came, advocating abolition of Vedas and Yagas, adoption of conventional dharma and Prakruta language Pali in the place of Sanskrit in their religious texts. With all these new Sastras and new paths, the people were attracted by their newness (razzmatazz) in the beginning. Later, the newness and splendor faded and the following gradually eroded. The old Vedic religion rears its head high, announcing, "Look, did I die?"

It is a miracle that life stays in a body with nine holes (நவத்துவாரம் = nava-t-tuvāram = Nine holes). Life exiting the body is not a surprise according to a great poet.
With the internecine divisions and external onslaughts, it would have been no surprise, if Hinduism died. The miracle is it did not die.

 

Page 126.

If you analyze this with impartiality, that Hinduism prospered (having not disappeared) for tens of thousands of years in our and other countries means there is something in Hinduism that is lacking in others. And that (unique asset) is the Varna Dharma. Though the modern reformists say that Varna Dharma is responsible for the destruction of the society, the society with Varna Dharma remains free from deterioration. What is praiseworthy is not yapping about equality (= Samaththuvam = சமத்துவம்= Equality) but knowing there must be something (nourishing) in the old Dharma that gives great welfare (sustenance to the people). Though Hindu society is divided along Varna lines and opposition to it is fierce, it does not fall and is holding fast.

 

Impartiality = நிஷ்பக்ஷபாதம் niṣpakṣapātam. niṣ- pakṣa-pāta. Even-mindedness, impartiality

Praiseworthy = சிலாக்கியம் cilākkiyam = lāghya. 1. That which is commendable, praiseworthy; 2. That which is excellent, good; 3. Fame, renown;

Varna lines = the sociologists and reformists call this, fault lines in the Hindu society. (Krishnaraj)

 

Deivaththin Kural (First Part)

Vedic Religion

Unity in diversity

Something comes to my mind, considering Varna Dharma. First, they devised a gas bag as a blimp. A hole in it grounded it. They put small bags together. The multi-bag air-ship stayed afloat. This is the syllogism behind the unity in diversity, when it comes to the many divisions in Varna system.

 

Page 127.

It is next to impossible to tie up a big bundle of firewood sticks. The tie easily loosens, and the sticks fall out leading to other sticks fall out of the bundle.

 

Let us tie up the stick bundles with 10 to 15 sticks, each. Since the sticks are fewer, it is easy to make a tight bundle. We can assemble all the little bundles and make a big bundle. All the sticks will stay in place.

 

If you have to organize a big society as one structural entity, it is impossible. How are we to regulate this unmanageable society?

 

Page 128.

That is why a Jati or caste was established to do a particular job in a hereditary manner. That makes one bundle. There are other bundles, each with different hereditary job description. Hereditary workers of a particular job description have a headman, with the power to dispense punishment to errant workers. It is now like the government putting people in jail for crimes. Since the punishment fitted the crime, there was amity.

 

Excommunication was one of the instruments of punishment, dispensed by the headman, whether it is a barber-physician (பரிகாரி = parikāri) or shoemaker (சக்கிலி = sakkili). Even the so-called backward and depressed classes will be afraid, if there is excommunication hanging over their heads. They consider it a great shame. It is not one caste putting down another caste. Each caste manages its own affairs. Only when people arrogate themselves as higher caste, then there is a chance for others to entertain inferiority complex. Apart from Brahmanas and Ksatriyas, other castes would not have entertained a sense of prestige and honor. If they did not have these values or feelings, they would not have minded mean condition or excommunication from caste (ஜாதிபிரஷ்டம் = Jatiprshtam).

Tuesday, July 02, 2013

Page 129.

When small groups of people belonging a Jāti lived as a small community, they developed mutual love, loyalty and bonds. That is why excommunication from a Jāti was feared and regarded as severe punishment. Now because they are considered as backward classes, they get special treatments and privileges, which make them hold on to their caste without any self-respect. A few generations ago, they had deep self-respect in their Jāti. Then there were no competition or caste wars. They were proud in doing their jobs, their own rituals, observances and Dharmas.

 

Now when there is a disturbance, they beat up the police. Then, no one under the headman, entered into conflicts or caste wars. Now the police is an external agent putting restrictions. A sense of belonging, bond, and self-respect existed then. There was less crime then without the military and weapons. Each Jāti lived in peace doing their assigned jobs and observing their rites and rituals.

 

Page 130.

 

Deivaththin Kural

Vedic Religion

Difference in work and difference in mental attitude.

 

Jāti, its assigned work, and its observances: It is wrong (as said by me before). Work does not exist for Jāti. Jāti exists for a particular work. Vedic religion divided society into small work-groups. The West is unable to put into practice the Division of labor in the present economy. For the society to function, many different jobs need to be done. Therefore, there is a necessity for Division of labor. People compete for jobs.

 

 

Page 131.

In our country, hereditary division of labor engendered peace, tranquility, happiness, and contentment. Now even the millionaire has no contentment. The cobbler in those days had fulfillment. This new arrangement in the name of progress has pushed people into discontent by inducing bad desires. The current talk is the present progress is not enough and more is needed.

 

Blasphemous desires did not exist those days. Since people organized themselves into a small society, they found the cohesion offered the most happiness. Besides, faith in religion, devotion and fear of god, family deities and the appropriate rituals gave the society a sense of pride and fulfillment. They did not aspire for external objects and did not suffer the uncertainty of today. The society was wholesome.

 

Though there were divisions (as prescribed by Varna system), they united by the name of god. Though there were individual family deities (Kula Deivam = குல தெய்வம்), there was a big temple for all. That temple was the centerpiece of life in the town. The individuals in the society regarded themselves as the sons of the deity. When it came to Car Festival (தேர்த் திருவிழா), the depressed classes and the Brahmanas joined shoulder to shoulder and tugged on the ropes of the car. It is unlikely those days will return. In those days, there was no heartburn. There was no verbal abuse. Everyone did his job and remained fulfilled in mind.

Page 132.

It is utter nonsense to say that Hinduism managed somehow in spite of the many divisions. It remained everlasting along with the individual souls. Many big religions with unified society died, having pronounced (and practised) general Dharma. As we conjecture the future of the present religions, it is obvious that Varna Dharma divisions in Hinduism were united by devotion to god and saved Hinduism as the eternal religion.

 

The religions, which had one Dharma for all, died when they sustained internal or external assaults in the nature of new Dharmas. If there were many kinds of Dharmas within the common Dharma, and when the religion is impacted by internal and external Dharmas, we cannot make allowance for retaining some and discarding the rest. Jain and Buddhist religions rose from Vedic aspects. Therefore, Hinduism co-opted these religions. If many, disparate and expansive Dharmas exist (as in Hinduism), Hinduism could co-opt them as its own.

 

There was no need to consider the alien Dharmas as external and lose the war. We adopted some Muslim habits. Though we did not take in their Tattvas, we adopted the styles in clothes, music, architecture and Moghul culture.

Page 133.

Because of the flood of Vedic culture, they did not remain individualistic but dissolved as an integral part of Hindu culture. This is more evident in the North. South India remained relatively immune to Muslim culture and could retain its native culture.

 

With the arrival of the white people to India, The Vedic faith diminished all over India. Why did the situation change?
Why did the politicians call the Varna Dharma, casteism? Why is there a widely prevalent opinion that Jāti is the biggest evil obstructing the national progress? Mention Jāti: People think that he should be put in jail (and the key is thrown away). Later, I will tell the reason and who the responsible party is. Let us first pay attention to why they want to get rid of the Varna Dharma. It appears to them that there are the high castes and the low castes in Varna Dharma. It should not be the case. They desire all should be made equal and want to raise the standards for all.

 

Is it possible? To understand this, we should look into countries, not having a caste. To bring equality to all is impossible; there are glaring examples to illustrate it. That there are no highs and no lows in those countries mean there are no class conflicts (class warfare). In reality (யதார்த்தம் Yathārttam), is it a fact? Wherever you look, there are malcontents, who fight with each other. If you understand our Dharma as it is, there is no upper or lower class (caste) in truth. Let us assume that, for some reason, this inequality came to exist. Our duty is we have to eliminate this thought (of existence of inequality).

 

Page 134.

We should not eliminate the accepted order of Varna Dharma. Even if we accept the existence of bitterness and disparity between castes, other countries have the same bitterness in the society with a different set of divisions.

 

Though there are no Jātis in other countries, there is hatred among people because of disparity in wealth, education, and position. In America, it is said that people are not wanting in food, clothes, or a roof over the head. There should be contentment. Reality is different. The one-car owner is jealous of two-car owner and suffers heartburn. The rich man feels envious of a richer man. Though the rich man has all his needs taken care of, he feels like waging a war of entitlement and privilege (for more wealth). What is the meaning of this? It means that he thinks someone is in a higher state than he is.

These thoughts of higher and lower stations in life exist among people.

 

Page 135.

If we assume that pay is equal for all in communist counties, invariably, one is an officer and the other is a clerk.

The government may impose a code of conduct discouraging fights between different pay grades. But, there will always be competition and envy where there is a disparity in wealth and position. This kind of competition exists in the highest echelons of power in communist countries. The supremo of today will be gone tomorrow and someone else takes his place. Power and position are not makers (or breakers) with regards to the high station and the low station, which remain entrenched in the society in one way or another.

 

The social disparity leads to competition and envy. Instead of the above, sometimes I think it is better to let the mistaken hereditary model of the upper and the lower castes exist. Because of the Vedic Dharma, there will be tranquility, contentment and a feeling that it was established for our sake.

 

In truth, all the jobs were created for the welfare of the society. In this model, a vocation in question is neither prestigious nor less than prestigious. Whatever is the vocation, one should do it perfectly and dedicate it to God. There is no other cure for attaining Citta Suddhi (Mental Purity).

 

The idea of high and low (in vocation and Jāti) is basically flawed. In other countries, it is even worse. Competition and wrangling happen in other countries too.

 

Page 136.

We are divided and yet united in helping our great civilization flourish. The alien civilizations regarded themselves united but fell due to lack of unity. Here, there were (divisions and) differences in vocations of the people, who, nevertheless, entertained unity within themselves. Our culture of unity in the midst of diversity flourished. In foreign countries, there is no difference between people but there are differences in vocations, which created rivalries. When foreigners invaded our country, the domestic culture sustained defeat.

 

Promise of unity and greatness is impossible in practical terms. Divisions and differences do not help. Dharma Sastra gave us a middle-of-the-road position. I am the representative of that model. There should be differences in observances. In the heart, there should be unity. Do not confuse them with each other.

 

Though there may be many differences in vocations, unity in the hearts will keep the nation supremely at peace. Over many Yugas, that has been the model of peace in our country. Without thinking of self-interest and with having the mindset of doing the hereditary work in the interest of all the people, there is no inequality. In the face of adverse events and adoption of Sāmanya Dharmas by all and Visēsa Dharmas by individuals to the extent possible, we will not sustain any deficiency.

Page 137.

Deivaththin Kural

Vedic Religion

Why remain only here?

 

Are not there many nations in the world? Are there no religions? Why are there no Varnas and Jātis in those countries? Why are we having them?

Countries without Jātis, priests, warriors, merchants and workers do exist. Our culture does not exist in other countries. Great alien cultures lived and died and did not last as long as our culture. The foreign countries wonder at our Hindu civilization. What is the reason for it?

Wednesday, July 03, 2013

 

Page 138.

In those countries, Great men, Jnanis, Bhaktas, philanthropists, Thyagis... took their births. Our country has produced over many Yugas without interruption great men, Sadhus, Jānis, Tattva Siddhantists, Bhaktas, and philanthropists in numbers, not seen anywhere else. Even if you put all the great men of foreign countries together, our country exceeds theirs in output. We do not have to call our land, the land of Saints or the Land of Sages. There is no need to say it. Other countries keep our civilization in high regard. They pay tribute to our Vedas, Vedanta and Tattvas.

 

All intellectual pursuits like music, poetry, Jyothisam, mathematics, medical sciences have nothing comparable in foreign countries. There are no literatures like the Upanishads, Gita, Ramayana, Sakuntala...according to others. They say there is no Bhakti literature like Thevaram and Divayprabhandam anywhere in the world. They wonder whether there is a small composition of comparable nature to Tirukkural to put forward ethics with such brevity and clarity. Foreigners come in droves to see, learn and admire our temple towers, statues, Bharata Natiyam... Though the British and the other Europeans subjugated us, imposed alien culture on us, and adopted the policy of Divide and Rule, they recognized and wondered at our civilization, researched our Sastras and translated them in their languages.

Page 139.

What was great here that contributed to the foremost civilization? If you consider that proposition as to what was here, and not found elsewhere, the only find is Varnasrama Dharma. The reformists consider that all our deficiencies lie in Varna Dharma, which is the special feature of our land, which excels in Tattvas, personal conduct, culture, and intellect to their fulness.

 

If it is not for stability in the social structure, Tattvas, culture and intellectual pursuits proceeding from that stability would not have grown generation after generation. The Tattva philosophers and cultural icons would not have been born in large numbers.

 

There was no setup of this kind of stability in community living offered by religions of foreign countries. We can tell that they did not pay attention to a plan for organizing a community life. They merely enunciated common rules of conduct, which prohibited theft, lying, and prostitution, and recommended pursuing truth, Thyagam and Ahimsa. This behavioral recommendation did not have a set of rules to regularize social life. Rules of conduct were established for the clergies and the mendicants. It appears a particular attention was not paid in knitting the community together and organizing interdependence among all people of the community.

Page 139.

What was great here that contributed to the foremost civilization? If you consider that proposition as to what was here, and not found elsewhere, the only find is Varnāsrama Dharma. The reformists consider that all our deficiencies lie in Varna Dharma, which is the special feature of our land which excels in Tattvas, personal conduct, culture, and intellect to their fullness.

 

If it is not for stability in the social structure, Tattvas, culture and intellectual pursuits proceeding from that stability would not have grown generation after generation. The Tattva philosophers and cultural icons would not have been born in large numbers.

 

There were no setup of this kind of stability in community living offered by religions of foreign countries. We can tell that they did not pay attention to a plan for organizing a community life. They merely enunciated common rules of conduct which prohibited theft, lying, and prostitution, and recommended to pursue truth, Thyagam and Ahimsa. These behavioral recommendations did not have a set of rules to regularize (normalize) social life. Rules of conduct were established only for the clergies and the mendicants. It appears a particular attention was not paid in knitting the community together and organizing interdependence among all people of the community.

 

Page 140.

What happened as a consequence? There was constant competition among people, though there were growth in sacred texts, protection, commerce, agriculture and physical labor in foreign countries. People did not have jobs specially meant for them in the Varna system; instead, all people rushed and fell over one another seeking all jobs. From the hoary past, there was no worry about making a living (for those following Varna Dharmas). There it is, a job waiting for me. Since it came by hereditary means, there is a certainty of an easily available job that fits my subhava (tradition-bound and -imposed, predetermined natural disposition by Varna Dharma). [In our country, people had one's own hereditary calling, and each was assured of his hereditary livelihood or job. The cobbler's son will be a cobbler.] There is no stability and certainty (in other systems). If they (hereditary jobs) are available, there will not be any dearth of tranquility and welfare of society. Because stability and certainty existed on account of Varna Dharma, the highest ideals sprouted in our country. There arose many great men, who lived these highest ideals in their lives and set an example. In other countries, such certainty was lacking and therefore, there were much competition and conflict.

 

Looking from the perspective of the reformists, there should have been very many social upheavals in our land, hobbled with supposedly oppressive Varna Dharma. But, that word (upheaval) is a new word for us. Only after the French, Russian and American revolutions as said in history books made an impact on us, we became aware that there might come a need for humanity to jump into a revolution. When we become aware of the history of foreign countries, we see the general populace engage in revolution upon revolution. We learn a lesson from these foreign revolutions. More importantly, revolution has not achieved change on a permanent basis and not turned erstwhile matters upside down. These revolutions keep recurring every fifty or hundred years. What is left (and what they reap) is discontent. You know of the present situation. In all these countries, there are misconduct, beastly and crazy incidents, agitation, strikes, and daily change at the helm in the government; there is perturbation all over the world. Certain governments exercise absolute power over people and threaten them with extrajudicial punishments just to stave off revolutions.