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Voice of God Volume 3 - Kanchi Paramacharya 2009
Voice of God Volume 3 - Kanchi Paramacharya 2009
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viii
INTRODUCTION
Location : Kalavai, a small town in the Vellore District of
Tamil Nadu, India.
IX
had suffered decline. 'Vedha rakshanam' was his very life breath
and he referred to this in most of his public discourses and private
conversations. His providing regular support to Vedha Patasalas
through the Vedha Rakshna Nidhi Trust (which he founded),
honouring Vedhic scholars, holding regular sadhas which included
discussions on arts and culture - these led to a renewed interest in
Vedhic religion, Dharma sasthras and Sanskrit. His long tenure as
Pitathipathi was the golden era of the Kanchi Kamakoti Pltam.
x
like Ramanuja and Madhva and the Nayanmars of Saiva Siddhanta,
he had great respect for Jesus and Mohamed Nabi, the Prophet. He
could be so considerate as to express the view that those who
indulged in proselytisation did so out of their conviction that their
religion alone could secure redemption.
xi
The purpose of the English translation is two fold. One is to
reach Paramacharya's thoughts and message to a wider audience.
The second is to use the English translation as the basic text for
translation into other Indian languages. The original in Tamil
portrays in large measure the simplicity and clarity of thoughts and
expressions and the unique story telling style of the Paramacharya.
It has been our attempt to capture it in English. As readers will know
this is not an easy task. In one of his talks, while explaining the need
to protect the Vedhas in their original form, the Paramacharya
himself has, in his characteristic style, referred to the limitations of
any translation.
xiv
for this. May the blessings of the Paramacharya be always with
them.
xv
In this case, they have performed this as a yagna because of their
unstinting devotion to the Paramacharya. We are grateful to all of
them.
SAS
XVI
GUIDANCE TO PRONUNCIATION OF
NON-ENGLISH WORDS WITH DIACRITICAL MARKING
ALPHABET TO BE PRONOUNCED AS
Aa A in August, Author
II E in East, Eagle
Oo o in open, over
u oo in cool, Tool
Ss S in Sivaji, Sankar
Syamala
XYU
CONTENTS
Page No.
SriMukham (I)
Gurusthuthi (V)
Introduction (lx)
Acknowledgements (Xiv)
1) mangalArambham 1
2) GURU 15
Guru, (Teacher)
Definition Of ‘Guru’ 20
Dhikshai 27
xix
Ramanuja’s Guru Bhakthi ... 47
Charity (ParOpakaram)
Randhi Devan 74
When Yama (The Lord Of Death) Himself Was Afraid ... Ill
xx
The Scheme Of ‘Mudhradhikaris’ 129
xxi
This Is ASvamedha ... 182
Self Help Is The Best Help - Praise And Criticism ... 216
Why I Do Not Speak About One’s Own Mundane Affairs ... 227
XXII
The Example Of The Great ... 234
xxiii
Three Different Ideologies ... 293
Reform For Achieving Worldly Goals ... 294
Reforms With Spiritual Goals 297
The One Who Knows And Those Who Do Not Know 309
XXIV
The Division Of Achaxa : The Verdict Of KuraL ... 378
xxv
Sasthras Which Evolved By The Examples Of
Those Who Practised 436
xxvi
The Divine ‘Rasa’ In ‘Anna Rasam’ .. 498
xxvii
The Beginning And The State Of Ending 552
Ayurvedham
xxviii
What Is Dhanur? ... 614
xxix
Folk Songs And Songs Related To Day To Day Life . 669
5) CULTURE . 715
XXX
6) THE PRINCIPLE OF DIVINITY; THE GODS ... 739
A Tower Of Strength To
XXXI
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mangalArambham
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1
THE PILLAIYAR SYMBOL
W hatever we begin writing we do only after marking the
PiUaiyar Symbol. It need not be a big literary work; whether
it is a postcard or a list of groceries to be purchased, we begin after
marking the PiUaiyar Symbol. Not only when writing but before
commencing any work, we have to bring in ‘Mahaganapathi’ so
that the work gets completed without obstacles. While it is true
that no work is undertaken without remembering him, that we
remember him in the matter of writing is written proof which is in
the form of the symbol with which writing is commenced.
3
PiUaiyar, we symbolize by half a zero. This symbol (half a circle)
will make everything whole.
4
commencing any work, the words ‘ Suklambaratharam Vishnum
occurs (here Vishnu means ‘is omnipresent’). The letter U
(pronounced as VU) connects the son of Siva-Sakthi with Vishnu
and brings about reconciliation between Saivisam and
Vaishnavisam.
5
Universe also is whole. At the beginning of the Upanishad we say
that from Brahmam, which is whole, the universe which is whole
came. The PiUaiyar symbol with its curve and straight line shows
that the Universe came from Brahmam - that the curve symbolizes
Brahma Purnam and the straight line the Prapancha Purnam
(Universe).
7
Mahabaratham Mahabaratham consists of one lakh slokas. It is
called Panchamo Vedhah’ (The fifth Vedha). The other four
Vedhas are to be listened to not written, memorized and
preserved. Bharatham, which is the fifth Vedha has been written
down. As Vedha Vyasa Bhagawan kept on narrating it,
Mahaganapathi Wmsel£ kept writing it on the top of Mount Meru.
That is how he becomes a writer (A devotee who had taken part in
this discussion with Sri Periyava said that writer will refer to the
original author and since Vyasa alone is the original author for
Bharatham, he can be referred to as copyist. At this, Periyava
continues) If it is argued that PiBaiyar should not be called a writer,
he can certainly be called a copyist. In English, the word, ‘writer’
has both the meanings, viz: the original author and the copyist who
did the writing. Therefore, if Pillaiyar is said to be the writer, no
objection can arise.
He had broken his own tusk and used it as pen. The chief
pride of an elephant is its ivory tusk. It is because of this that it is
said that an elephant will fetch a thousand gold even if it dies.
Vigneswara broke such a tusk and used it for writing with the
8
object that the book dealing with dharma should be widely known
to the world. Mahaganapathi who is the chief of the gods, who is of
the Pranava form and who is the son of Parvathi-Parameswara
reduced himself in status as a scribe to Vyasa and wrote the
Bharatham in order to spread Dharma.
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9
LET US GO AROUND
(CIRCUMAMBULATE)
VALAMPURI VINAYAKAR
E worshipping PiUaiyar, knocking the temples with both hands,
ouble-up catching the ears, do puja with a special type of grass,
offer modhak as nivedhyam, etc. are important. Similarly, going
around him, circumambulating is also important. When we mark
the PiUaiyar symbol, we start from the left and write towards the
right. It is the custom to do a minimum of three rounds. Some
people go round twenty one times and one hundred and eight
times. If you go around Vigneswara who, with the knowledge that
the entire Universe is only Parvathi-Parameswara went around
them and got rewarded, we will also be rewarded. His stomach
itself is round like the Universe. Going around him will fetch us the
fruit - strength of the body and the mind.
10
Among the Valampuri Vinayaka Kshothras,
‘Thiruvalanchuzhi’ near Kumbakooam is famous. To show his
greatness, I shall tell you something. In Maharashtra, there is more
of Gaifapathiworship. PiUaiyar'who is the Swami at the beginning
and Anjaneya who is the Swami at the end, both are worshipped in
a big way. During British imperialism, Tilak found a way of
organizing people only through PiUaiyar. By installing huge
Gailapathi idols on Vinayaka Chathurthi day and taking them in
procession later, he collected huge crowds. Because it was a
religious affair, the British Raj did not interfere with it. (It is only
after what is called ‘our Government’ came into being it is
happening that the Government can interfere only in matters of
Hindu religion and do whatever it wants; that is a different matter).
In the days of Tilak, it appears people were gathered like this in the
name of Ganesh Chathurthi and leaders used the occasion to make
patriotic lectures and enthuse the people to become patriotic. Even
now, in places like Bombay, PiUaiyar Chathurthi is a great
celebration. In such a Maharashtra, there were large numbers of
‘Ganapadar’ in the olden times.
11
kshethra Moregaon are famous. Moregaon is the changed form of
'Mayura Gramam’. Around Moregaon, there are temples for
Pillaiyar s retinue of Devthas in the same order in which they are
to be around Pillaiyar.
This lattice has been designed with sixteen holes drilled and
with fine architectural design. In accordance with the concept of
12
Sedasa GaUapathi (sixteen forms of Gailapathi) there are sixteen
holes here. Sixteen is fullness. (PunTathvam). It is ‘Sedasa Kala
Purnam’.
13
murthi is Valampuri and the thirtham (Kaveri) also flows to the
right.
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GURU
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15
GURU (TEACHER)
GURU, ACHARYA (PRECEPTOR)
17
Vaikanasa, etc. Each sect/sub-sect has a set of rules to follow. For
Advaithis, the rules mentioned in the original Smruthis are there.
Some people may have heard of the sloka which gives the
definition of the word Acharya.
18
community of people including those well versed in Sasthras’.
Sasthram is scripture; Sampradhayam is tradition, usage. What is
written down as Sasthram will be common to all people. What has
come down as tradition or usage may change from region to
region; there could be differences in kulacharam, dhesacharam in
different places.
19
DEFINITION OF GURU’
L iving with an acharya and learning is called ‘Gurukula Vasam ’.
There is no such terminology as ‘Acharya Kula Vasam When
one sees this, it would appear as if the two are same. When it is said
Jagadguru Sankaracharya, it means that the same person is both
Guru and Acharya. Because it is like this, one is led to think
whether there could be difference.
20
that he does not act as an eminent person in a spurious manner, he
is connected with the external world - he has to show by his own
example the ideals which he preaches to the world.
21
called a1 Mahan’. Because of its weight, he is called ‘Guru’. He has
transcended character and conduct. Will any of us see how
Bhagawans character and conduct are? This is also same. Gurus
are under no obligation to look to sasthras and act accordingly.
They will be ‘Jnanis’ who would be one with Athma or Brahmam:
or they will be in touch with such great powers as Bhagawan,
Iswara or they would be Yogis in Samadhi having controlled their
mind.
23
bless him with 'jnana'. Due to his blessings, other things or
learning which he does not know will become clear to him.
In the beginning, I had said that acharya is one who has the
duty to do upadesa by word of mouth and by the example of his
24
own life. I also said that it is not necessary for a Guru to do upadesa
by word of mouth or by the example of his life, the relationship
that develops between him and the Sishya due to his benediction is
also upadesa. I said so because anything that dispels ignorance and
lights up the intellect is upadesa.
25
upadesa. He thought that if he could make Ramananda say the
‘Rama nama taraka manthra’ on his account that itself would be
upadesa for him. Therefore, deliberately he lay down on the steps
so that Ramananda would stumble on him and put his feet on him.
The reason why I said this is that even if the Guru does not
give upadesa by word of mouth, mostly even for such people it is
through manthra upadesa that a live link is established with the
Sishya. This manthra upadesa is called the ‘word’. In the songs of
Tamil saints, such as Thayumanavar, wherever reference is made
to ‘a word’ in the context of seekers, it means ‘manthra’.
26
DHIKSHAI
A lthough I refer to the link that gets established between the
Guru and Sishya as upadesam, the word used for this in
gasthras is ‘Dhlkshaf (the technical term). In Tamil, it is called
1 Dhlkkaf. Initiation is the word for it we use in English. That which
starts from the Guru, gets into the gishya and prods him into a path
with vigour is called 'Dhlkshai. Because it is the initial force for
making the gishya enter a path, it is said to be ‘initiation’. But that
force (gakthi) does not get exhausted after initiating. After
initiating, it remains with the gishya throughout his spiritual
journey, helps him to move higher and higher and to attain his goal
and achieve siddhi.
27
the son is concerned? He is the God who is first known. In the same
manner, the teacher, true to the saying ‘the one who taught the
letters is God’ deserves to be thought of as God. The Vadhas have
ordained ‘acharya dhevo bhava ’ after ‘pithru dhevo bhava For
this reason, he is also extolled perhaps. Another reason for calling
the father Guru comes to mind. What is the upadesa given first to
anyone? It is only the ‘ Gayathri. Is it not the father who gives
upadesa of that manthra (BrahmOpadesamP. That is, ‘Gayathri
Manthra Dhikshai is given by the father. Since he is giving
Dhlkshai like this, calling him Guru might have come into practice.
28
whether the teacher had come. One boy said he had not come. The
other boy said he had come. Later, it came to light that what the
first boy said was correct. I asked the second boy ‘why did you tell
a lie? Is it not wrong to tell a lie?’. To that question, the boy
answered boldly ‘ even though the teacher had not come, even after
the due time, if I tell that he had not come, it would amount to
making public the guru’s mistake. Because I thought that pointing
out the mistake of the guru is a greater wrong than telling a He, I
said like that’. I also accepted what he said as correct. I said this to
highlight the greatness of guru bhakthi. Irrespective of how the
guru is, if we surrender to him, we will get what we seek from the
guru as ‘ISwaraPrasadam ’ (blessing).
29
There are several kinds in this. Guru touching the Sishya’s
head and passing his spiritual energy into him (Athma Sakthi) is
called ‘Hastha masthaka Dhikshai (in any form of Dhikshai, the
guru makes a sacrifice by passing on to the Sishya his own sakthi
gained by experience.) Touching the Sishya by the feet is ‘padha
Dhikshai (the Dhikshai that Kabirdas had from Ramananda would
amount to both padha Dhlkshai and manthra Dhikshai.) Guru
touching a part of the Sishya’s body, particularly the head by the
foot is considered a great fortune. In Tamil, it is called ‘Thiruvadi
Dhikshai (Thiruvadi means holy feet). We should always meditate
as if the holy feet of guru is on our head. Instead of this being mere
words or just sentiments, those who have actually experienced the
divine feet of Iswara, the Guru of all Gurus, being on their heads
and known it are only called ‘Padhar’ or ‘Sri Charanar’ in Sanskrit
and Adiyar’in Tamil. ‘Bhagavadpadhar’means one who had the
feet of ‘Bhagavan’ on his head and became itself. Therefore, we
have to wear on our head that ‘Bhagavadpadhar’ himself.
In the highly evolved state, the guru need not have to give
direct (by word of mouth) upadesa or by look or touch. He can be
somewhere, but if he thinks of someone that becomes ‘Smarana
Dhikshai’ and uplifts that someone.
30
‘DHIKSHAIS BESTOWED BY AMBAL’
jymbaJis Jnana. We often hear of ‘Sath-chith-Anandham’. In
Jlthat, ‘chith’ that is supreme Jnana is ‘Ambikai’. She is called
‘Chaithanya Rupiiii’. In (Lalitha) Sahasranamam, she is called
‘Sidheka rasa rupiiii’. In Kalahasthi, She is shining as ‘Jnanambaf.
It is said that originally the name ‘Desikan’ was given to one who
knew all the places in the country and guided others and that the
same came to be applied to acharyas who knew the subtleties of
Sasthras and could guide others on that path.
31
It looks funny that Dhlkshaiis referred to by hen, fish and
tortoise. But within this fun, there is a lot of philosophical truth.
32
does not sit over its eggs and bring out the little ones. What does it
do then? I do not know what they say in biology and zoology. I
shall repeat what is being said traditionally in sasthras and in
literature. The mother will have a sharp look at the egg and it
appears the little one will come out breaking the egg. That is why
guru kataksham (look) which is called ‘Nayana dhlkshai’ is also
called ‘Matsya dhlkshai’. What is ‘Kamada dhlkshai’ or the
'Tortoise dhlkshai’? The mother tortoise will come to the shore,
lay its eggs and go back to the waters. The egg is in one place and
the mother tortoise is somewhere else. But it will be constantly
thinking that its little one should come out of the egg without any
problem. By its intense thinking force, the egg will break and the
little one will come out. This is the ‘smarana’ or ‘kamada’
dhlkshai. How does Ambal give these three dhikshaisl
33
Sruthinam murdhanO dhadhathi thava yav sekharathaya
Mamapethou mathah Sirasi dhayaya dhehi charanou
That silence is our true nature. But we have lost that, the
true ‘we’, forgotten it and got entangled in all kinds of troubles.
This they say is maya. They also say maya is AmbaJ. That Ambal
35
Herself comes as ‘Jnanambikai’ to drive away that maya. She
comes as guru and teaches jnana. The Mother becomes the guru
and feeds us with the milk of jnana. She enjoys doing things in
different ways. If we take birds, there are several varieties. So is
the case with animals, flowers, etc. It is endless in colour, smell,
shape, etc. In the same way, there are several varieties of minds. It
is only to suit each of these types that the jnana guru has shown
several types of acbaryas, several Sampradhaya, etc. She shows
several types of gurus, from the guru who is engaged in all kinds of
talk, debate, writing, rituals, etc,, to the mouna guru. But, inside,
all these gurus will be having the same ‘Guruthva’. Truth can only
be one, is it not?
NON-DISTINCTION BETWEEN
GURU AND ACHARYA
O n the whole, what I said is: Those who initiate us into Jnana,
we call them guru and acharya. On the basis of inner glory, we
call one a guru. We call another acharya on the basis of his glory in
external conduct, learning, training others, etc. One is beyond any
system; another is part of the system. One imparts Jnana mainly
through his blessings. The other helps in attaining Jnana through
gasthras, Sampradhaya, achara, disciplined practices, learning,
etc.
37
the mind must, to begin with, subject ourselves to the compulsions
of a discipline. But, as long as such a compulsion is necessary, we
are only students, Sishyas. By and by we will begin doing naturally
and of our own volition things which we started doing under
compulsion. It is only when one makes right conduct natural to
him and follows it with pleasure on his own volition, he gains the
power (sakthi) to make others follow his way of life. It is only if
one is in this state and preaches, it will make a deep impression on
others and persuade them to follow what is preached to them.
38
Keeping silence internally, he makes a lot of upadesa,
discourses, externally. Guru and acharyaare one and the same. If
one is truly an acharya he cannot but be a guru. Without correct
knowledge we have been talking of the guru and acharya as same;
‘but it is not so; those who are knowledgeable point out some
differences between the two’, I started telling. I also pointed out
those differences. Then I showed clearly that there is no
difference, both are same if we go deep into it and not just stop
with knowing it.
39
REGARD THE
ACHARYA’ AS iswarA
rriherefore, we should practise bhakthi towards acharya
X realizing that the guru who is not in a state of bondage like us
but has got released himself lives subjecting himself to the
discipline in order to subject us to a discipline, functions as
acharya and gives us upadesa. If we practise bhakthi with the
conviction that Iswara himself comes as guru and acharya and
blesses us with jnana, we will be rewarded quickly. Is not Iswara
everything? Even the stone and mud are He Himself. Therefore,
what objection could be there for saying that he is of the form of a
guru and acharyai?
40
only He will remove the stupidity of our garb and the garb itself
and bestow His blessings on us to know and experience that we are
He Himself.
41
FOLLOW THE
TRADITIONS OF THE CLAN
A ccording to Sasthras, our birth is determined by Iswara in
accordance with our Karma of previous lives. Therefore, if we
are born in a religion and a sampradhayam we should take it that it
is determined by Iswara who has linked it to our Karma. We should
welcome it and with that only we should exhaust our Karma and
try to raise ourselves. If each one follows the teachings of the
acharya who is the custodian of the Sampradhaya and the practices
of the clan in which each is born that is enough. It does not matter
if its philosophical truths are imperfect. This imperfect
samayacharam (religious observances) itself will help end the
balance of Karma due to which the jlva is imperfect. Keeping
unshakable faith and bhakthi in Iswara if we leave everything to
Him with the appeal, ‘since you have given this kind of birth, I have
taken refuge in the acharya of this Sampradhaya’ and follow the
customs and traditions of our clan, He will never let us down. He
will Himself make us aware of the perfect truth in the manner in
which and the time at which it is to be done. If we have the faith
that the acharya is one of the forms of Iswara, that is enough. To
whichever guru we may surrender (sarauagathi), it would amount
to surrender to Iswara and we will receive the fruits of it. This is
what is said in the ‘Santhipata 'of Upanishad.
Yo brahmanam vidadhathipurvam
yo vai vedhamscha prahindthi thasmai
Thagnaha Devam athma buddhi PrakaSam
Mumukshurvai saranamaham prapadhye *
* Meaning: The one who had created Brahma in the days of yore
and gave him the Vedhas, that Deva Deva makes our intellect
shine. I who desire to follow the path of mukthi surrender unto
him.
42
If we are not subject to a system, disaster will result from the
capability of a highly intelligent person. Greater damage will be
done by such an intelligent person than by a stupid one. Our
Acharya mentions this in ‘Upadesa Sahasra’ and says that anyone
who does not follow the guru Sampradhaya is equal to a fool. In
other words, guru bhakthi is more important for Jnana than book
knowledge.
GURU BHAKTHI DISPLAYED
BY GREAT SOULS
GODS AS SISHYAS
rrihe Guru bhakthi we have is not upto the level required. But
X great souls (Mahans) who were the founding gurus of our
Sampradhayas and other important gurus have displayed
boundless bhakthi to their gurus.
44
humility. Krishna Paramathma had gone to the forest in heavy rain
and thunder along with Sudama (Kuchelar) a co-student and
brought twigs for the Guru. Rama ruled the State in accordance
with Vagishta’s advice. When in ‘Chithrakuta Parvatham ’ he told
Vagishta who had gone with Bharatha, ‘I will not come back to take
charge of the State’ he did so with utmost humility and it was only
after getting his consent he executed his decision.
* For more details about the Adhi Sankara’s Guru Bhakthi, please
see the discourse ‘Guru Bhakthi’ in Volume - 2.
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46
RAMANUJA’S GURU BHAKTHI
ypmy of you might have heard that Ramanujachariar discarded
i.VAthe advice of his guru Thirukkottiyur Nambi and gave
upadesa to all people. But the stories of the lineage of Vaishnava
Gurus (Guru Parampara) talk about the great humility with which
he had conducted himself before the same Nambi. Before
Thirukkottiyur Nambi gave upadesa he made Ramanujachariar
walk eighteen times from Srtrangam and only at the end he gave
him upadesa. Without a trace of bitterness, Ramanuja had walked
like this.
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47
THE SISHYAS OF SANKARA
E l the same way (Sankara) Acharya’s and Ramanuja’s direct
ishyas, though they were themselves very great, had rare
bhakthi for their acharyas. Thotagachariar, one of Acharya’s
sishyashas praised him as ‘you are ParamCSwarayourself’ (Bhava
eva Bhavan). You are ‘Vrishabha Dhwajar’ knowing him to be of
the form of Iswara. Another Sishya, Padmapadar exclaimed in the
following words when Vyasar came to Acharya in the guise of an
old Brahmin and held a debate: ‘What is this! They are debating
like this endlessly’. He then meditated with bhakthi and saw
‘Sankara Sankaras Sakshath Vyaso Narayana Sway am ’ (Sankarar
is Lord Siva himself and Vyasa is Maha Vishnu’s Avatar). Vyasar
came in this guise and debated on the commentary (bhashyam)
which Acharya had written for Vyasa’s Brahmasutram. In the end,
when Padmapada said ‘he is Vishnu and Acharya is ParamaSiva ’,
Vyasa showed his real form and commended the Acharya saying
that Acharya’s commentary is in accordance with his own views.
In later days, Padmapadar himself elaborated on the Acharya’s
commentary on Brahmasutra and annotated it. Since only five
parts have become available to us we call it Pancha Padhika. In that
also when Padmapadar pays Guru Vandanam he has referred to
Acharya as Parameswara, ‘ApurvaSankaram’.
48
debate with scholars all over the country and establish it and
blessed him with another sixteen years of life. Let that be.
49
Even as all people were watching and were wonder struck at
the greatness of his guru bhakthi, he crossed the wide river,
reached the other side and offered the clothes to Guram zirthi.
Acharya asked him jokingly, ‘how did you come crossing the
river, my dear? ’.
a®
50
IN ramAnuja sampradhAyam
A mong the sishyas of Ramanujachariar also there were those
whose Guru bhakthi was so strong that it bordered on frenzy.
51
‘ Gndhai Nayaki. Just as in Madurai, the temple is Minakshi
Temple and the importance is for Minakshi and SundareSwarar
gets only the second place, in Srivilliputbur, Rangamannar
[Krishna] is given the second place and the temple is called Andal
temple. The place where NammazhwarXodk avatar (was born) was
originally called ‘Kurugur’. Then because it is the birth place of
Nammazh war, they changed its name to 'Azhwar Thirunagiri. The
festival celebrated for him here is very special. In the same
manner, celebrations are conducted for every Azhwar.
52
accept both*. What I wanted to tell you is that in Ramanuja
Sampradhaya great respect is shown to the acharyas.
The bhakthi that the direct Sishyas of Ramanuja had for him
is something extraordinary. True to the saying that one is prepared
to give his life Kuraththazhvar’ was ready to sacrifice his life for
the sake of Ramanuja. He belonged to a place called Kuram 'near
Kanchlpuram. I had mentioned that Vaishnavas who are noted for
their respectful way of speaking refer to Vedhantha Desikarwhom
they hold in high esteem as ‘Desikan’ because of excessive bhakthi.
In the same maimer, they would call Kurathazhvar as
Kurathazh van only.
53
should do me a favour of doing this service for you’, he prayed to
Ramanuja and persuaded him to accede to his prayer. Ramanuja
put on white clothes, left the Cholakingdom and went to Melkotte
also called ‘ Thirunarayanapuram’ in Karnataka. There even today
a festival is celebrated in remembrance of his having put on white
clothes.*
54
we can have God realisation. For me, as a blessing, the eyes have
gone because of royal punishment so that at least this one indriya is
not in a position to see all kinds of things and lead me the wrong
way. By changing the situation and again seeing the world, what
am I going to gain? ’ he thought. Yet he had to obey the command
of the acharya. ‘He should not be left to be sympathizing for me’
he thought. He then prayed to the Lord, ‘Give me back my
eyesight. But I need not have to see anything. Give me the power to
see the divine form of my acharya and your benign idol’.
Varadaraja, it is said, granted the same prayer.
55
Bhakthi has given the strength to bear any suffering with joy
for the sake of the Guru. Kama went in the garb of a Brahmin to
Parasurama who hated kshathriyas and learnt archery from him.
One day when Parasurama was sleeping with his head on Kama’s
lap a wasp stung him (Kama). You must have heard the story that
Kama bore all that pain without trying to drive away that wasp for
fear that he might disturb the guru’s sleep. Then that story takes a
different turn.
56
Therefore, I go to our subject which is Guru bhakthi which is above
all philosophical concepts). That reply gave JnanaXo Madurakavi as
if it was mantra upadesa. He surrendered (Saranagathi) to
Nammazhwar, the Prapanna Jana Kutasthar, and started singing in
praise of him. In that he almost swears that he does not know any
God other than Nammazhwar. Out of great bhakthi to his Guru, he
sang about him with the conviction ‘if Nammazhwar worships
Maha Vishnu as Swami, let him do that. For me, Nammazhwar
only is the Swami (Lord). I will sing about him only. I will not sing
about Perumal.
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57
GURU BHAKTHI OF THE SIKHS
nrihere are people in all traditions (Sampradhaya) who are of the
1 view that if they could get an acharya that is enough, there is
no need for God and that Swami (Lord) Himself is not equal to
Acharya and practised bhakthi to acharya. When we talk of guru,
there should be sishya and Sikshai (teaching). It is on this basis that
Sikhism was born. It is said that when Guru Gobind Singh who
established the Khalsa said human sacrifice was to be offered,
immediately one person stood up and went with him to offer his
head. Gobind Singh who took him returned after some time and
said that one more sacrifice was needed. When he said this he had
with him a blood-soaked knife. Thus he demanded five times. Five
persons went with him happily in the thought that it was nothing
big to sacrifice for the sake of the guru’s word. Later, he brought
back all the five persons to the sabha and said that it was only to
test the bhakthi of his followers he acted as if he wanted to offer
sacrifice, that he did not kill anyone and the blood on the knife was
only that of a goat. He appointed all the five who had thought
nothing of their fives and volunteered to be sacrificed, as important
persons in the Khalsa.
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58
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59
CHARITY (PAROPAKARAM)
‘ASWAMEDHAM TO
WHICH ALL ARE ENTITLED’
61
is a compilation of three hundered names. This is used for
performing archana. Rudra Thrisadhi is in the Vedha itself. Lalitha
Thrisadhi even though is not part of the Vedhas has acquired a
status equal to it. Agasthiyar had upadesa of Lalitha
Sahasranamam from Hayagrlvar but he could not get peace of
mind. Then he listened to this Thrisadhi and became clear in his
mind. Thrisadhi also has the merit that Acharya himself has
written commentary (bashyam) on this. Since both Lalitha
Thrisadhi and Lalitha Sahasranamam are like manthras, these
have to be protected as secrets according to the rules and
regulations laid down for the same.
62
this world and the other. At the beginning, I raised the question,
why we should perform Aswamedha. This is the reply to that
question.
All right. In that case, should we throw up our hands and say
that we cannot perform Agwamedham at all?
64
shows such compassion is concerned, without creating any
superiority complex in him, it becomes love which is natural to
him. But the recipients of such love realise that it is not the kind of
love shown between friends or relatives but one which has attained
maturity and a power which is divine. They call the love with such
natural and divine power as compassion.
It is for this reason, that I said that just as the word ‘JIva
Karuiiyam ’ is wrong, the word 'ParGpakararri is also wrong in a
way. Even if his service is not of help to the other man since it
purifies his own mind, we have to call it ‘Swaya Upakaram’
(helping oneself).
65
If one gets real Adhvaitha view, he will go on serving happily
those who undergo sufferings of various kinds looking at them as
Iswara swarupa (form of IgwarS) and that too as a dharma, natural
to him. In such a circumstance also, the phrase ‘Para Upaksram’
becomes wrong! He does not have anything which is other than
himself. This is the stage in which Appar SwamigaJsaid ‘my duty is
to keep serving and just abide in it’.
It is not that Jagdish Chandra Bose alone had found out that
plant world has life and feeling. We have Sasthras which enjoin on
us to look upon them as ‘Vanaspathi’ ‘ asvaththam’ etc. having life
and feelings and by way of paying back our debt to them to do
pujas with manthras. There are Vedha manthias for the worship of
the divine power in mud, a certain type of grass, called ‘Mriththika
Suktham’ ‘Dhiirva Suktham’ etc. Tharpaxiam (ritual oblation) is
prescribed in the ‘ Brahma Yagnam ’ to be performed daily as an
expression of our gratitude to the sensitivity (chaithanya) in
animate and inanimate things.
66
everyone if we, who have taken human birth, do not repay the
help, is it not a sin? Great people like VaUuvar (Thiruvalluvai),
Manu, Vyasar and others have asserted the importance of
gratitude by saying that there is no salvation for those who forget
to pay gratitude.
67
to render help by way of money, physical assistance and even
through word of mouth to the extent possible.
69
Towards this end, deeds meant for the welfare of others
greatly help. There is something funny in this - it is only when
one’s mind is pure help to others becomes real and is rewarding; if
it is said that it is only by helping others (ParOpakaram) that the
mind starts becoming pure, does it not appear contradictory? But
there is no contradiction. To start with, it is enough if one has the
yearning that the mind should be pure. It is true that the mind does
not easily come under control. It will keep on thinking of sensual
pleasures and running to them constantly. At such a time, if there
is a genuine worry, ‘Oh, this must go on the right path’ such a
worry itself has a power of its own. With such yearning and with
service to others as the rein we should constantly pull back the
mind and involve it in public service. There is such a thing as two
things helping each other in a complementary manner. Service to
others gradually cleans up the mind and as the minds get more and
more purified, the service we render also gets gradually purified
and starts giving reward with the power of its own. This service to
others and spiritual evolution add strength to each other in a
complementary manner and grow.
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70
VEDHIC RELIGION AND
SERVICE TO THE WORLD
nphese days many people have a wrong notion that ‘the way that
1 Buddha, Jesus and Nabi have spoken about non-violence, love
and brotherhood, Vedhic religion does not speak; that in Vedhic
religion the talk is always about Karmanushtanam (observance of
religious disciplines) - yagam, yagna, annual ceremonies,
tharpanam, pu/as on a large scale, festivals, fasting, yoga, spiritual
enquiry to attain jnana etc; there is nothing about compassion to
other beings’. It is true that if we look at people who are very
orthodox, the feeling we get is that they are always engaged in
some dry ritual or the other, try to be aloof for fear of being
‘polluted’ by others and they do not display the enthusiasm of a
missionary and involve themselves in service to others.
The truth is that in our gasthras, before laying down the rites
and ceremonies according to ‘Vaittagrama eight qualities have
been indicated for every one. Certain rules are laid down for
conduct in the name of general dharmas (samanya dharma),
applicable to all. The very first thing in general dharma is ‘ ahimsa
only. Even sathyam (speaking the truth) comes only next. When
defining the characteristics of sathyam, it is said:
71
It is true that if one does not practise love and compassion
himself and thinks that Bhagawan should show him compassion, it
will be of no use whatever puja, yaga, etc., he may do. If he does
not have love, consideration, pity, etc., towards others like him,
what right has he to expect that Bhagawan should show him
mercy? As I have mentioned earlier, service to others and
performance of samskarams for spiritual elevation, puja, etc.,
should be carried on together in a manner that each purifies the
other mutually.
It was only with the coming of the East India Company and
establishment of British rule that the customs and usages of
Englishmen entered here, and a kind of division between those who
led orthodox life and social service appeared. Before that, even the
highly orthodox persons commanded the love and respect of the
society and had rendered help to the society. If we study the lives
of Appayya DIkshitar, G&vinda Dlkshitar, Thiruvisanallur Ayyaval
and other great persons, we will find that they were helping all
people including the harijans.
Along with the Englishmen came town life which harmed our
acharas and made a mess of everything. When this happened those
who were high in the practice of acharas, became afraid of this
kind of invasion and had to withdraw themselves as if they were
going away from the society. That is why the impression has been
created that those who lead their lives strictly according to
Sasthras do not have the attitude of public service.
72
The old excellent arrangement was; ‘there should not be too
much mixing; there should not be total exclusivism either; people
should be separate so far as they perform their duties according to
swadharma, but everyone should feel one at heart and live in unity
as citizens in God’s empire.’ This arrangement went into decay.
On one side, the reformers condemned the observance of achara,
anushtanam themselves. On the other, those who were living a life
of achara feared the confusion created by the talk of equality and
therefore, they started losing social consciousness, keeping
themselves away from public service.
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73
RANDHI DEVAN
j-jandhi Devan was a king of the Chandra (Lunar) dynasty.
-/V There is mention in the Mahabharatha about the large number
of Ta^as-yagnas he had performed. Srimad Bhagavatham narrates
the story which brings out the fact that simply because he was
deeply involved in Karmanushtanam]ike this, his compassion for
other beings had not dried up.
74
Even then, RandhiDevan went on giving away in charity his
personal belongings one by one. Finally, the stage was reached
when he and his family did not have means even for one time gruel
in a day. But he who was used only to giving did not beg. He
starved for forty eight days along with his family members. Then
somehow it became public knowledge that the royal family was
starving. When a great king who had given so much to his people
was starving, someone collected a little wheat somehow and gave
gruel and water on the forty ninth day to the king, his wife and the
children.
The stomach was craving for a little food. The king who was
used to luxurious food was starving and was undergoing
unbearable misery. Finally, when a little gruel became available,
here was a person seeking alms as if he had timed it like that.
‘It is good that 1 have not taken this myself. He has come just
at this moment. He has saved me from sinning against a Bhagavatha
(a devotee of God) ’ and felt happy.
His wife and sons were no less in being very charitable. They
gave the Brahmin a fair share of what they had. That was not quite
sufficient for them even. But they sent the Brahmin satisfied.
When they were about to take what remained, again another
person came seeking alms. The one who came now belonged to the
fourth varna (jathi). Is there any distinction in the matter of hunger
and compassion? Out of the gruel which had already become small
in quantity, they kept a little for themselves and gave the balance
to the alms seeker. The king saw this person also as Vishilu only.
75
Out of what remained, the family members took their share. But
Randhi Devan alone did not take it but was immersed in thought
probably thinking that God had blessed him to be of help to two
people.
To Randhi Devan the dogs and the person who came with
them looked like NarayaiTa only. In the Vedhas, in ‘Srirudram’,
Parameswara has been described as one ‘who is of the form of dog;
who is a hunter, keeping a dog ’. Randhi Devan in fact saw them as
Iswara.
Now all that he was left with was only water. Since it was
severe drought there was great difficulty in getting even that water.
His condition was that he could survive only if he could take that
water at least.
Even now Bhagawan did not stop his test. When Randhi
Devan thought of drinking the water and saving his life, again there
was a voice ‘Swami, thirsty, I am thirsty.
76
‘Swami, give me at least that water’ so saying a ‘pulaya’
(outcaste) came and stood.
There are so many living beings with bodies - the worm, the
insect, bird, animal and human beings. All these beings with body
have some suffering or the other. Is it not? ‘Ardhi’ means
suffering, sorrow. That suffering is felt only by the heart in each of
these. ‘If somehow I can be inside them, all the sufferings of the
living beings will come to me, is it not? Igwara, I desire to have the
gakthi to take upon myself the sufferings of all beings and
experience them and I pray for the same. I pray to you for that by
which the beings will be free from suffering’ he says.
77
Sorrow is the result of sinful Karmas. When one takes over
another’s sin and experiences it, it is called vicarious suffering. It is
said that Jesus took over all the sins of the world and to exhaust the
same, he stood on the Gross. That excellent thought of sacrifice is
not new to our religion. Randhi Devan prayed for this, ‘akhila
dheha bhajam ardhimprapathye ‘I take over all the sufferings of
all the living beings. ’
78
He says another sloka;
79
Usually in our Puraffas or in our dharma literature, the hero
would never die. In our tradition, there is no tragedy. In order to
have an auspicious ending the last scene always would be a
marriage or coronation, etc. Even in Ramayana and
Mahabharatha, although Valmiki and Vyasacharya have
concluded their epics with Sri Rama going back to Vaikuntam and
the Panda vas to Swarga, Harikatha and Upanyas are even today
concluded with Rama's coronation and Dharmaraja’s coronation
and the later part dealing with their last days is not mentioned.
Even in the case of Dhruva and Prahlada and others when
Bbagawan appeared before them and they prayed to Him that they
should get mukthi, Bbagawan said ‘No’ and He performed their
coronation. This is what is said in the Bhagavatha Puraffam. But
only in the case of RandhiDevan instead of telling ‘immediately the
famine was over, Randhi Devan’s hunger and thirst had gone and
he ruled his kingdom for a long time’, it is said ‘maya itself left him
and vanished as if it was a dream’. In other words, what is
understood is that he had gone to Para Ltfka or Paramapadam. It
appears that in order that his great sacrifice should make a deep
impression on our minds the end has been changed in this manner.
80
The happiness of this world is in any case not permanent.
Marriage, coronation, etc., are all temporary happenings only.
What is permanently auspicious is to reach Bhagawan. Looked at
this way, it is Randhi Devan’s story that has an auspicious end.
After rolling over food that lay scattered in the dining hall, it
started speaking in human voice, ‘What is this big dhaham? What
is this great yagam? This is not a fraction of what that poor
‘Unchavrithi Brahmin’ did in Kurukshethra’. It spoke in a
derogatory manner.
82
These days people are thinking that ‘unchavrithi’ means
begging from house to house and receiving alms by way of grains.
In the tradition of bhajan (group prayer by singing) also it has come
to be said that going from street to street and receiving grain is
‘unchavrithi’ bhajan. But in olden times according to Sasthras, the
meaning for ‘unchavrithi’ was entirely different. According to
Sasthras the owner of a land must leave some grains on the
thrashing ground instead of mopping up the entire thing. The idea
in leaving a little over the ground was that the same would be
collected by poor Brahmins who had no other means. ‘Uncham’
actually means collecting what lies scattered.
83
The situation was similar to the one in which a person’s hand
is pulled out even as he puts it into the pot to take out a handful of
food.
84
The guest after taking it said his hunger had not subsided.
Without any sign of anger, the son also gave him his share.
The guest took that also but still expected to have more.
85
body which came in contact with the flour became of golden
colour.’
87
himself; no one else will share it. ’ The manner in which He says this
would sound that he who eats alone does not eat food, but sins.
The reason why there is something special about aimadhanam is
that it is only by this that one can be fully satisfied. If money,
clothes, jewels, land, house, etc., are gifted, the person who
receives it will not say ‘nothing more’. It is only when one is given
food, however much that person may take, there is a limit beyond
which he just cannot take. He says ‘Thrupthosmi’ (enough, I am
satisfied). If it exceeds the limit, he begs ‘please do not serve
more’. It is only when full satisfaction is expressed like this, the
giver also will reap the full reward.
It is food that keeps body and soul together. That is why the
saying ‘one who has given food has given life’. This speciality of
aimadhanam has been mentioned in 'Manimekalai. It is a Buddhist
literature. From the five Tamil epics, it is seen that both Buddhism
and Jainism have a mix of Vedhic traditions. Manimekalai got
‘akshaya pathrs’m Kanchipuram and with that she removed the
hunger of people. Aeons (yugam) before that in the same
Kanchipuram, Ambal had done the same aimadhanam. It is said
that Jaganmatha ‘with two measures of paddy carried out thirty
two types of dharmas'.
88
donee. But the same Sasthras which glorify the giving of dhanam
consider receiving it as lowly. There is a prayer which says, ‘I
should always be a giver, never a receiver: ‘Yasidharascha
nassanthu, mi cha yachishma kanchana’. Even in ‘aththichudi’
immediately after the aphorism ‘never fail to give’ it is said
‘receiving is lowly’. If there is none to take a thing how can any
dhanam be made? If there is no alms seeker where is the need for a
giver?
There is a sloka.
89
plan for what is essential and without much publicity for people to
share the expenses between themselves.
90
Like this there is another sloka which is a prayer for the well
being of all living beings. Just as Randhi Devan said, ‘may this water
remove the sufferings of all beings’ in the other sloka it is said,
‘may the effulgence of this dlpa (lamp) contact all living beings and
may they prosper’. Instead of saying ‘all living beings’ as a group
each kind is mentioned separately. In Randhi Devan’s sloka water
is mentioned. In the other sloka, the brightness of fire is
mentioned. That sloka pertaining to fire is connected to ‘Karthikai
dipam I shall explain that.
THE SIGNIFICANCE OF
KARTHIKAI DiPAM
D o we not light a large number of mud lamps on the day of
Karthikai festival? In Dharma Sasthra it has been ordained
that when lighting the lamps a sloka has to be recited:
92
not known whether they have eyes. Therefore one thought occurs
to me. Although in the slnka it is said ‘if they see’ we may
understand the slnka like this: ‘Does not matter if it is not seen; it
does not matter if like the trees there is no power to see; or even if
it is a living being which has the power to see but it does not see,
does not the effulgence of the dlpam fall on all irrespective of
whether it is seen or not? All beings within the radius of this
effulgence should get rid of their sins and the cycle of births and
deaths and attain permanent happiness’.
Just as the brightness of light falls on all people and all things
without distinction of Brahmin, panchma, worms, birds,
mosquitos, trees, creatures which live in water, on earth etc, love
from our heart should flow like the light of the dlpam and touch
everyone. Together with this kind of inner brightness we should
light the dlpam for external brightness and offer prayer as
mentioned above.
93
In Gita it is said that for the great jnani there is no difference
between a Brahmin and a panchama. It is only to emphasise that
even for us though there are differences in functions there should
be no distinction in the love that generates in the heart, that Randhi
Devan gave water to the Brahmin and also to the panchama. In this
manthra relating to Karthikai dlpam also there is mention of
‘Swapacha Vipra’, that is both the panchama and the Brahmin.
When we pray for welfare there is no distinction of caste. Even the
consideration whether one is good or bad should not be there. Our
Sasthras lay down that love and help should be extended even to
those who are great sinners and are consigned to hell. About that I
shall say a few things.
FOR THE GOOD OF
THOSE IN HELL TOO
A ccording to our Sasthrashelp is extended even to those in hell.
When we perform annual ceremonies and ‘ tharpanam’
(offering oblation) these give welfare to our people of earlier
generations who are reborn on this earth or somewhere in some
form. The ‘Pithru Devathas' help in converting the thil, water, rice
balls which we offer to suit them in whatever form and wherever
they are born as food and ensure that they get them. Just as there is
currency exchange, the Pithru Devathas exchange food we offer
here as food to suit people of earlier generations who are reborn.
95
one side if it is said that what we do for the parents (when they are
alive) will protect our children on the other what is not done for
the parents (after their death) will affect our children. It should not
be asked whether parents and ancestors would become annoyed
and curse us. Pithrus may not curse us. But the Pithru Devathas
will feel that the younger generation has failed to offer thil, water
or food to the ancestors through them and will curse. Therefore
for us and our succeeding generations to live a good life we have to
perform annual ceremonies and tharpaiTam etc for our ancestors.
In other words in this there is a confluence of self interest and
service to others.
Not all people are reborn on this earth immediately after the
death. Are they not giving bonus in addition to increment if we
work well? If our performance is extraordinary then we are also
promoted to higher position. If we fail to do our work properly,
our increment is stopped and penalty is also imposed. If the
performance is very bad we are demoted also. In the same manner
for those who have earned merit (punya) there is some bonus
awarded before they take another birth which is comfortable like
an increment. A spell of stay in Swarga is the bonus. If the pwlya is
very much then the promotion to Swarga is permanent. In the
same way those who had committed sins have to stay in hell as
penalty. Then they will have to be reborn on earth in different
situations as if there is no increment. If the sin is too much the stay
in hell will be permanent.
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When there is conflict situation between two countries, then
it is not possible for money exchange between two countries, is it
not? In the same manner, the Pithru Devathas do not do food
exchange for those who are in hell.
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CHARITY AS EXTOLLED IN
VEDHA SASTHRAS
E addition to the thirty two types of charity already mentioned, a
umber of other charities have been mentioned in Vedha
Sasthras. In Karnataka, in the days of Rashtrakuta, there was one
person called Hemadhri who held an important position. He had
written a book named ‘Dhana Hemadhri ’ in which he has compiled
the different types of charity. The book which was written seven
hundred years back is based on another book ‘Krithya Kalpatharu’
written by Lakshmldharartwo hundred years still earlier. He lived
in Kanoj, also called Kanya Kub/a. There is no charity which is not
mentioned in that book. Charity does not only mean gifting
material things. Giving education, rendering social service of all
types like constructing dams etc., and helping people have all been
included as charity in that book.
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Brahma pronounced a single alphabet, ‘dha’ and said ‘this is
the upadesa. Have you understood its meaning? ’.
Instead of telling the full word, if the first letter of the word
is alone pronounced it has greater effect. Churchill also gave the
slogan ‘V for Victory’ and spread it all over as a mantra.
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In ancient times they were also in a position to approach
Brahma. Therefore they went to him and prayed, ‘please give us
upadesa’.
When Zuevas and the human beings had taken upadesa, will
the Asuras alone keep quiet? They also went to Brahma and
requested him for upadesa. Brahma, as he did earlier, gave the
cryptic upadesa ‘dha’ and asked them ‘have you understood? ’.
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When our Sankara Bhagavadhpadha wrote the commentary
on this he said ‘Divas’ and Asuras’ mentioned here are not
different from human beings. Among human beings those who,
despite having good qualities, do not have control over senses are
Devas; those who do not have the nature to give anything at all and
are miserly are human beings; those who are cruel and inflict
violence on others are Asuras. Therefore all the three updesas are
to be understood as being for us ’.
Quite true. But, from what has been said here it is clear that
miserliness is the exclusive defect of human beings. Human beings
can raise themselves by controlling the senses and the mind and
without even a bit of cruelty in mind. But even such people are a
little backward when it comes to giving something. What is
extremely difficult for a human being is to give up the attachment
to things. That is why the Upanishad which is at the end of the
Vedhasgjves the special upadesa to man ‘Dhatta - Give in charity’.
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being followed; in South India what is largely followed is Krishna
Yajus. I told you about charity from Brihadaranyaka Upanishad
which is part of Sukla Yajus. Similarly in ThaithriyOpanishad
which is in Krishna Yajus there is mention about charity.
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us, he is our own’, then he will not think of mentioning to others
about our charity. When we do something for our children or to
our close relatives, do we publicize it? This is similar to that. All
are our relatives, all beings are the children of Parvati-
Parameswara. Therefore even mentioning that ‘We are giving
charity’ is wrong. We should give with humility in the thought ‘The
Lord has made us give this and we have given’. We should have the
fear whether even here some kind of ego will show itself. The
Upanishadsays, ‘ BiyaDeyam’. ‘Biya’ means ‘withfear’. Normally
it is the one who receives who will stand with fear. The one who
gives will show his authority and give. But really the Upanishad
says it is the one who gives who should fear. Finally it ends by
saying ‘Give with Jnana’. It says ‘Give with Samvith’. ‘Samvith’
means Jnana that is perfect. It is the realization that the one who
gives and the other who receives are same.
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Athichudi and other books dealing with right conduct, the
greatness of giving has been described elaborately. Giving charity
etc. are all service to others.
What about the person who sits in a cave and carries on with
spiritual practice by way of Yoga, Jnana etc. completely forgetting
people? These days there is a cry ‘Do not give alms to such a
person. What is the social service he is doing? He is only a parasite
living on the society’. It is true that there may be false sanyasisand
recluses. That is a different matter. But if a person is really
interested in spiritual elevation and therefore he lives away from
the society and he is in seclusion without doing any other work,
does it mean that he is of no use to the society?
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happy. We should be proud of a bold person who does not want to
be entangled in worldly life like us but escapes from it. We have to
help such a person to keep his body and soul together. Then when
he becomes highly evolved or a full Jnani, he need not have to
engage himself in activities in the form of social service.
Automatically the power will radiate from him which will remove
the distress of the people. There is no greater social service than
healing the mental distress of people and create peace in them.
This peace and a feeling of being care free that one gets by the
dharSan of a great person though it is temporary is also a great
social service. If we look at things deeply, which social service is
permanent? Everything is ephemeral only. We establish charitable
hospitals and we cure disease by giving medicine. But again the
person suffers from another disease. If we organize free
distribution of food and give food one time, people do feel hungry
again. Therefore in this world everything is ephemeral only.
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GIFT AWAY THE
THOUGHT OF CHARITY ALSO
nphe moment we say Vedhas what comes to my mind first is only
X Yaga. Yaga and th Yaga (sacrifice) are same. In English too, are
they not calling both as sacrifice? It is for this reason that the view
that orthodoxy is only selfish is entirely wrong. The very goal of
San at ana Dharma is to sacrifice selfishness. Here ‘Dharmam’ is
itself the rehgion. When we talk of ‘Vedha Dharmam ’ or ‘Hindu
Dharmam’ it means the Vedhicrehgion or Hindu rehgion. Earlier I
had mentioned that this dharma is thought of as charity which is
one of the social services. Therefore our rehgion itself is social
service oriented.
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Mine, Not Mine’. It is thus that our religion wants us to sacrifice
for the good of the world.
After giving away the things, if the thought ‘I have given this’
is kept in mind, this ego will destroy the spiritual elevation
obtained by the sacrifice and charity. We have to sacrifice; more
importantly, we have to sacrifice the thought that we have
sacrificed. Mahabah gave a lot in charity. He gave enormously. But
he had not offered to Bhagawan as a sacrifice the ego that he was
giving. That is why Bhagawan Himself received from him that ego
in the form of alms and as a symbol of destroying that ego, he kept
his feet on his head.
The male dove sitting on the tree did not think that the sinner
who had caught his female companion should suffer. On the
contrary, the culture of hospitality of our country overwhelmed
the male dove. It thought, ‘this man has come under the tree on
which we five. Therefore it is as if he has come to our house.’
‘Adhithi dhevo bhava ’ - ‘treat the guest as God’ - is the Vedhic
injunction’. Therefore it thought that it must render to the guest
whatever help it could.
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It thought that first of all warmth should be provided to him
who was shivering with cold. It dismantled its own nest, took all
the twigs and brought them down and placed them before the
hunter. It had the noble thought that even if it had to lose its own
house (the nest) he should be made comfortable.
The dove brought such stones and placed them before the
hunter.
When the dove did so much help to him, his cruel attitude
changed. His heart melted and he let go the female dove.
The other dove which was watching the whole thing jumped
in the fire too and allowed itself to be cooked.
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WHEN YAMA (THE LORD OF DEATH)
HIMSELF WAS AFRAID
T o consider the guest as God and to have fear as if we have
wronged God Himself if we ignored the guest are important
tenets of our religion. The moment the name of Yama is
mentioned, we all get scared. There is a story in Katopanishad
which says that Tama himself developed mortal fear. Of whom was
he afraid? He was afraid of a small Brahmin boy. This boy went to
Yama’s house, remained there for three days without anyone
knowing about it and had starved (why he went there is a different
story). Yama himself became afraid because if a guest had been
ignored it would amount to a great wrong committed. Yama who is
terror to all the world shook in fear before this youngster and told
him ‘you have starved in my house for three days. I prostrate
before you in order to ward off any blemish that may affect me due
to my behaviour. For every day of your fasting, you may ask for
one boon from me’. So goes the Upanishad story.
era
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THE GREAT DONORS
(PHILANTHROPISTS)
OF TAMIL NADU
F rom time immemorial, in Tamil Nadu also there has been the
tradition of glorifying such great donors, almost elevating them
to the status of gods. There has been special appreciation for seven
such people like ‘Pari’and Adhiyaman.
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sacrifice. My view is that a sacrifice which is made without a
thought about its plus and minus points is a real sacrifice.
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PURTHA DHARMAM’:
PUBLIC SERVICE BY COLLECTIVE ACTION
These days digging has been given up. But filling has become
an important work. When taps go dry or the water supplied is
dirty, we feel sorry that we have filled up the tank and closed the
wells.
In olden times tanks were kept clean with feeder canals and
canals for draining. The well is useful only for the humans who can
draw water from it but a tank is useful to all creatures including the
cows and the sparrows.
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pieces, etc., lying on pathways quietly, it will not only make the
pathways clean for others but will also purify the mind.
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Bodily service is an exercise for the body too. Also when it is
done as service to others there will be a special joy in the mind. In
the end, it will purify the mind.
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There is a saying, ‘Na hi janapadam dhukkam ekah
gochithmn arhathi’. This has been understood to mean, ‘it is no use
for one man to get worried about the problems of the place’
(village or town). With such an understanding people say that in
our religion there is no social awareness. This is not correct. The
real meaning is not this, The most important word here is ‘Ekah’
(one person). Remaining oneself aloof as an individual and joining
the others in crying about the problems is of no use. The correct
meaning is that several people should come together and involve
themselves in the task of removing the difficulties. One is that
merely worrying about the problem is no good. But people should
get into action. Second, if the people do things individually it will
not be adequate. Several people should come together and work
collectively.
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of praise. Even now Marwaris who are Rajasthanis and who know
very well the water problem are involved in doing the dharma of
digging wells.
In rural areas, all people can join and dig a tank. The existing
tanks could be cleared by removing the silt. It is important that
everyone joins and does the work without distinction of high or
low. Even if he is a millionaire or a big landlord he must actually
render physical service. This is what the Sasthras say. There is no
place in the Sasthras for foundation-laying ceremonies and for
cutting tapes etc. However big he may be he must equally with
others do prutha dharmam with body sweating. This is like in the
temple chariot festival (Rathothsavam) people of all castes together
pulling the chariot.
SERVICE TO GOD AND
SERVICE TO HUMANITY
Tt is wrong to advise people to leave rathothsavam and come for
Asocial service. We need both. These days people who want that
service to God should be given up and instead social service taken
up point to Thirumular’s Thirumanthiram for support. The
Thirumanthiram says ‘the service rendered to people would
amount to worship of God’. In Srimad Bhagavatham also
Bhagawan says that looking to the world as God’s form and
rendering service is also worship.
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There are several types of social services related to the
spiritual aspects. It is a great service to print the books of great
men, books about great men, Puranas, sthothras, prayer songs, etc
and distribute them to the inmates of jails and hospitals. If the
authorities of these establishments permit, religious talks, bhajans,
etc can be held in these premises.
THE INTRINSIC
WORTH OF SERVICE
W e should not ask what big benefits will accrue from these?
The squirrel in Ramayana is an example for us. Did it think,
‘the Sethu construction is a big task. We are insignificant
creatures. What assistance can we render?’. The service it
rendered may or may not have been of help to Rama but it was of
great help to itself. It earned Rama’s grace and the touch by His
hands. In the same way, if without thinking, ‘what big thing am I
going to do?’ and keeping away, we render whatever service we
can, we will have our mind purified as ISwara Prasadam, though
our service may or may not be useful to others. I always remember
two persons who were like the squirrel in Ramayana and whom I
had come across in my life time. (In February 1944) when
Kumbabhishekham was performed for Kamakshi in Kanchlpiuram
on a grand scale, one person who had a small shop in Tirunelveli
sent me a money order for one rupee and wrote to me a long letter
in which he expressed his regrets and feeling of sorrow that he had
no means to send me more money. Similarly when the first
‘Sadhas’ was held in Ilayathangudi in 1962 in a big way
(Bharatha-Gramakala-Vidwat Sadhas) a person from Madras had
sent a money order for five rupees and had requested that his small
donation should also be accepted along with big donations. Even if
the big donations are forgotten that one rupee and the five rupees
have always remained in my mind.
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satisfying. This sympathy, compassion and love will be helpful for
us to know the Paramathma (Paramathma Swarupam). If it is said,
‘We should have bhakthi towards God. We should be blessed by
His grace’, how will it come? It is only by doing service to others
and properly conditioning the mind we will develop real bhakthi.
We will also receive Iswara's blessings.
The large number of huge temples in our poor India were not
constructed by people in return for salary. It is true that the kings
who built these temples had given them liberally. But those who
actually did the job had done so out of service motive. The king, of
his own, had given them to provide for their living. The set up and
the economy of those times were entirely different. Population
was less. There was no problem for food and clothing and a place
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to live. Except absolute necessities there was no expenditure on
luxuries like cinema etc. The State also had no need to construct
factories and dams as in present times. The king had to spend only
on maintaining an army and did not have to incur expenditure on
many activities which are being carried on these days in the name
of welfare state, for the improvement of the society. Therefore,
the king had spent a lot on temples everywhere. Building new
temples and renovating old temples was a major activity to keep
the people engaged continuously and to take care of their needs.
Due to this, people who were working on such projects had their
minds turned to God, were greatly devoted and were peaceful. The
country was prosperous. Instead of being a mere work, it was a
holy work (Thiruppani). Therefore there was no quarrel about
rights nor did they strike work etc, but toiled whole-heartedly.
The work was done properly and even today we see these great
temples with tall gOpurams (towers) at which the whole world
marvels. Today we have a huge population and great advances in
engineering, but we are not capable of keeping them in a state of
good repair.
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‘education should not have anything to do with God; if it is there it
will hurt our secularism’. Therefore, the entire education is merely
knowledge based. This situation amounts to leading even those
people, who would be quiet without education, towards crimes
like committing forgery, etc., and misconduct by using their
intelligence.
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and the mother of the universe and helped people in their
redemption.
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Thirumular has said that service to humanity would amount
to service to the Supreme. But the same Thirumular has also said
that first we have to perform ‘archana 'to Iswara and give grass to
the cow and feed the poor (similar to the scheme of ‘a handful of
rice’ about which I have been talking). He then says that even if it is
not possible to extend physical help in this manner, we should at
least talk sweetly to others. Therefore, there cannot be service to
humanity without service to God. It is with the intention that social
service and service to God should go hand in hand, those of the
sabha which is engaged in printing leaflets on religious matters
have been combined with the ‘Mudradhikaris ’ of Sri Matam.
Let us not bother about those who ask whether social service
has a place in our religion. What I say is that it is only by service we
have to put a fencing around our religion and ensure that no one
leaves it. Hindu religion is like a public land without fencing. This
situation must change and we have to create the confidence that
there are people to take care of our religion. Creating confidence in
all sections that they can continue to be in our religion with self
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respect is a public service which is to be rendered by everyone
coining together. I shall talk to you later about these services.
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prodding this was being followed in many places. Even now it
continues in many places.
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In olden days in our villages ‘PaSu matas’ (shelter for cows)
were maintained and cows were taken care of. We have lost
interest in this dharma but people of North India maintain
‘ PinjarapOle , ‘ Gtfsala etc and take care of cows with the affection
of parents to their children.
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tasks on hand when I started moving to several places, their
enthusiasm started waning little by little. It was my mistake that I
had left it and gone away.
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There is a very simple dharma mentioned in Sasthras in a
subtle way that everyone who goes to the tank for bathing should
take out from the tank four handfuls of mud and throw it out. If
this simple dharma is followed water problem will be mitigated to a
large extent.
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Because several people have to come together it should not
be made an ‘association’ with its rules for registration, office -
bearers, governing body, etc resulting in quarrels for these posts.
The great benefit of destroying the ego by service will itself get
cancelled out. Therefore there should be no office in this.
WEEKLY WORSHIP
A ll of you must be aware of my repeatedly telling that every
place must have an association for weekly worship. The object
of this is that once in a week people should all collect and worship
in the temple. People of other religions are doing this of their own
without anyone having to tell them. It is because of the visible
power of such prayer that they get many things including a new
free State. But, for us, the great respect we had commanded all
over the world keeps decreasing day by day. It is only in the
thought that, only if our people come together at least one day in a
week forgetting their crookedness and dissolve their minds in
Bhagawan, something good will happen to this country, I have
been asking people to organize weekly worship groups and this has
been followed in many places. These people should themselves
take up the public service about which I have talked. There is no
need for a separate organization.
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place or in a nearby place, go round the temple, observe silence for
some time in front of the temple tower, do meditation, and have
discourses (pravachan) etc.- they do several things like this.
When I think about it, it appears that the rich man is placed
in a difficult situation. Just for status he has to do many things
whether he wants them or not. He has to pay for these things
unnecessarily. If he has to keep up his appearance as a big man he
has to become a member of several clubs. He has to pay the
subscriptions and incur expenses incidental to such membership.
Then there is need to provide endowments in favour of one or two
schools and colleges for awarding prizes. He has to incur several
indirect expenses for being awarded titles etc. Add to these the
car, bungalow, dress, entertainment, etc. To ensure the smooth
running of his company or farm he has to spend in several ways
some of which are open but some may not be. This in a way
becomes a duty, As if all this is not enough, political parties
approach him for donation. Here too, even if his sympathies are
with a particular party and he feels it sufficient to donate to that
party only, he has also to donate to the other party which may be
in power to ensure that the Government does not give him trouble.
Also marriages at home and other functions and feasts etc involve
considerable expenditure. He has also to pay taxes if he has to
spend or to gift! Ultimately it so happens that where, in his heart of
hearts, he wants to donate liberally he is in a position to give much
less only. Name, fame, business interests, etc assume greater
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importance. There is no point in telling, ‘he need not have to be
like this’. Even if we ourselves happen to be in that rich man’s
position we will also do the same thing. If, in this maimer, he has to
spend on unnecessary things and he is not able to spend on what is
necessary, he will feel guilty. In such a condition, why should we
also go to him and harass him? Why should we drive him to a state
when he is not in a position to give for what he himself would love
to give? - these are my thoughts on the condition of rich men.
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enthusiastic on that account. If we do this, there will be no end to
it. Because of this the ‘ collection thought’ will overshadow the love
of service to others and the bhakthi of temple related activities. It
will result in restlessly wandering with receipt books, trying
through journalists to have appeals printed, trying to get
advertisements for publication of souvenir, etc. We will have the
constant fear about how we ourselves might change if a lot of
money is collected and we come to handle it. Not only that. If a lot
of money is collected, people in the place will also start having
doubts about whether it is being spent properly. In addition to all
this, as I mentioned just earlier, taking money from reluctant
people by compelling them and later, on account of it, becoming
beholden to him will spoil the sanctity of our work. Therefore,
whatever good task is undertaken, instead of going overboard, we
will have to do just what is necessary and the expenditure should
be managed with thrift and care.
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BOTH WITH MONEY AND BODY
I n recent times, there was Sivan who had not a pie to call his own.
Yet during the major festivals in the great holy places, he had fed
lakhs of people giving them sumptuous food. So much so, the term
‘Annadhan' got attached to his name and he came to be called
‘Annadhana Sivan Living a life of utmost sacrifice and going from
place to place with a single garment he was wearing, he used to ask
rich and the owners of big farms and tell them ‘send so many bags
of rice; so many kilos of tamarind’. They took it as a command and
their privilege and sent whatever they were told to send. He used to
feed sumptuously all those who came to attend the festival. But he
himself never touched that feast. He would take a little rice soaked
in water and kept overnight. That was why he could remain
without being beholden to the rich who gave the things. On the
other hand they stood before him with folded hands. I am
mentioning this to emphasise the point that when it comes to
service it is very necessary that a feeling of superiority is not
created on the strength of money.
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make a list of people who are likely to donate liberally and go to
them in that order, is it not? In doing like this more often than not
there is only disappointment. There is some problem for one
whom we think will donate liberally or he lacks the mind to give.
Either he says no or he gives a little, most reluctantly. Then we
start abusing him. Instead of this what I suggest is, make a list of
people who will not donate. Go and see them first. If they say no,
we are not going to be heart-broken because we had ourselves
expected it. On the contrary, they may give something, liberally
too sometimes. If this happens, our enthusiasm will go beyond
bounds. We will involve ourselves in the job still more seriously.
Those who had followed my advice and gone with the fist of those
not expected to donate, have come back to me and told me that the
procedure gave them immense psychological satisfaction and zeal.
There are several ‘tricks’ like this in the art of ‘begging’.
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morning and do ‘Agnihotram’ (the ceremony of offering oblations
to the consecrated fire) and pu/a. Then he will take the tools for
working in his plot. After completing work on the plot, he would
do his afternoon rituals and then take his food. Working on his plot
with his own hands, he developed his plot into a coconut grove. He
left this good landed property to his children. Even when he
became old when he had reached eighty or eighty five he did not
stop going to the coconut grove and doing some physical work on
it. Even when he became better off with regard to money and
reached a stage when it was no more necessary for him to work, he
loved physical labour and did it till his last days in the thought, ‘it is
this work which gave me so much prosperity. This should not be
given up’.
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SERVICE NOT INFLUENCED BY
CASTE FACTOR IS THE NEED
th order to carry out the several public activities I had mentioned
JLmoney as well as labour is required. In addition we need people
who have knowledge related to religion. They should tell others
what they know. Those who know bhajans should gather others
and make them sing the names of the Lord.
Now there are bhajan groups in every place and every sector.
These groups must conduct the weekly worship and undertake
activities relating to service to others. It is enough if about ten
people can come together whom the society can trust with regard
to their integrity in matters of money, that they are clean and can
work with interest. Public activities will get done in an excellent
manner without any shortcoming.
Among those who join in the task and those who are its
beneficiaries there should not be any influence of the caste factor.
Just as the rich and the poor, the educated and the illiterate come
together, at least in this there should not be any ‘communal
representation’.
It is only when efforts are begun to make all castes into one,
the quarrel starts. With the good intention of developing
cordiality, if a beginning is made by saying that there is no
distinction between ‘arya’ and ‘Dravida’ even then quarrels and
debates come up due to objections based on historical and ethnic
reasons. Therefore without saying that we are trying to create
unity through debates or not even saying that we are attempting
for unity if several public activities are undertaken and if they are
carried out by all people coming together, unity and cordiality will
bloom on their own.
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MAKE THE MEANS FOR A LIVING,
THE MEANS FOR ‘DHARMA’
In addition to doing things in groups, individuals also should do
whatever help they can. My wish is that those who have for their
living some independent means other than a Government or
company job should do the same thing free to some extent instead
of looking for income. Professionals too should render free service
wherever this is possible.
This means ‘whatever you earn through the work that has
come to you, use that (not merely for taking care of your own
body but by doing charity) to elevate your mind. ’
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expiation for the blemish of corruption that affects the job, that
job itself should be done free as help and as service and sacrifice to
some extent. Even those who do work which is not tainted by
corruption at all, if they help with their work without expecting
any earning, so much it is punyafor them.
Who are you? Oh, you are a lawyer! All right. At least you
choose one case which has justice on its side and the litigant is
deserving of free service. Conduct the case free. In the same way,
try to settle at least one case outside the court. In order that sins
may not accrue by the nature of your profession, help others like
this. Apart from sins being washed, if you continue to do this for
some years in a disciplined manner, you would earn a good name
among the public. The good name thus earned will help in getting
done several public services and you can thus earn punya.
If you are a ‘Sangitha Vidwan’ you can help to raise funds for
a cause by giving a free concert. A writer can write good things and
make them available to religious establishments free of cost. A
book publisher can give books free to poor students; or he can sell
one or two high class books containing noble thoughts at cost price
if not give them free. Leaflets containing good matters can be
printed and distributed free. Thus, whatever work one may do, it
should be done not only for earning but to some extent for spiritual
development.
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I hear some one saying ‘I am a mere typist’. Does not matter.
Even you can use your expertise to help others more than others.
Are not so many boys struggling without a job? Out of them, train
one boy every six months to give him working knowledge in
typing. Do this free. By this they will be able to find means for a
living for a life time. Their gratitude and blessings will protect you
in this world and the other.
Thus every one can in some way help others by using their
own knowledge of their work. Even if you are not able to help by
money or physical labour, at least talk sweetly to others and
render the help of consoling in the manner of what Thirumular had
said ‘a sweet word for every one’.
For those who have retired. Do you say ‘we are old retired
people, we have given up our job long back, what kind of help can
we render? ’ You only can do now more than others and I have
been expecting you all this time. Do not think you are all dried up
trees. I think, if you have the mind, you are the one who can, like
the ‘Kalpaka Vriksha’ (wish fulfilling divine tree), convert this land
into Deva loka. If, with faith in the power of God and mental
determination, work is done that too not for oneself but for the
world, the feeling of weakness connected with old age would go
and you can work with more enthusiasm than the young people. I
am an old person and I am saying this.
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no end to this. If people who have retired also talk of family
worries and keep crying, others will also think similarly and cry
about it meaninglessly. At least after reaching a certain age, should
we not practice a sense of discrimination and the determination to
give up desires? At least to some extent we should live like those in
the ‘ Vanaprastham' stage (the third stage of life in the Hindu way
of life) leaving the household responsibilities to the next
generation. Once the regular service comes to an end, we should
go in search of the ways and means for self-emancipation instead
of trying for extension or thinking of starting a business, factory,
etc. I had said that, without helping ourselves, there is no scope for
helping others. Therefore, we should learn the Vetdha gasthras,
which we had not learnt earlier and follow the religious disciplines
(not followed till now) at least from now onwards.
Even if all this is done, there will be enough time after mid¬
day. During that time, we should do service to others.
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HOW TO HELP PRESERVE THE
TRADITIONAL RELIGIOUS
DISCIPLINE (ACHARA)
A lthough what I say is meant for all people, it is particularly for
Brahmin pensioners who are comfortably placed. In other
communities, those who are well-to-do have made lot of
arrangements to support young people who have no means. It is
the Brahmins who lack that spirit. Although right from the time the
Communal G.O. came into force Brahmin boys have had to face a
lot of difficulty in respect of admission to colleges, jobs, etc., well-
to-do persons in the community have not paid attention to this.
This is not fair.
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way, get a job and along with it make him observe the Brahmin
dharma to the extent possible. It is here that I seek the help of
pensioners.
Are there not amongst you senior persons who have had
experience in several fields, retired and resting? All of you come
together and start a tutorial college in which training can be given
in mathematics, physics, chemistry, modern sciences,
engineering, accountancy, the latest technological subjects, etc -
even playing musical instruments could be included. Be a patron
and a teacher and earn double puilya. Can you not spend two hours
every day to teach others what you have learnt and which gave you
income all these days and now gives you pension? It will also help
in solving a big social problem.
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and also the observance of religious discipline (in this religious
teaching those who are forward could make arrangements for
those who are backward. For them there is nothing in the
arrangement made by the Government to include in them devotion
to God. Not only that. They also tend to fall into the clutches of
atheist groups who claim to fight for them. Even while raising them
in education, position, etc, they are tutored about rights, strikes,
non-co-operation, etc, due to which they have lost the natural
devotion and humility which they have inherited for generations
and are going in the wrong path. Therefore the entire society has
the duty to turn them also towards God. Let that be aside.) What I
am saying is that, in the tutorial colleges to be established for those
who have lost equal opportunity, teaching of religion and religious
practices can also be undertaken. When we look to the state of the
world today, the fear is that if we make this compulsory people
wanting to join these colleges may go down in number. Therefore,
this can be made optional. For the simple reason that it is not
compulsory many people may, out of curiosity, join this optional
class.
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More than others it is the young people prosecuting their
studies who need to be protected against their going astray due to
the problem of age. Therefore the need to have good hostels for
them where clean food is served should be kept in mind.
You pensioners who are in the final stages of your life please
think for yourselves. Can we just give up our younger generation
without their knowing the religious discipline and cleanliness of
food, etc which our elders have protected for thousands of years?
If you accept we should not, through whom can we do this? In
olden days it was the king who protected dharma. Therefore we
ourselves have to take the measures needed to protect our ancient
dharmas. Therefore, you the elderly pensioners, who are learned,
had held good positions in many places, have acquired some
influence and made some money also and are now having a lot of
leisure time, have to take on the responsibility and do what you
can in the matter.
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ANCIENT SASTHRAS ALONG WITH
SCHOOL EDUCATION
E ven if we make arrangements to teach Vedha sasthras free,
there is no response. This is so not only in the case of Vedha
Sasthras. The efforts made by some respectable elders to run free
classes for Thirukkural, Divya Prabandham, Thevaram and
Siddhar Sasthram which were in vogue over a long period and
which are now perishing have not met with success. People give up
studies of these subjects thinking that the regular studies which
would help them in employment are affected. Therefore what I
think is that we may start private schools where along with regular
school studies Vedhas can be taught to those who are entitled to
learn it and other old Sasthras and arts to others. If the school
timings are extended by half-an-hour or one horn- and the holidays
are also curtailed a bit, it would be possible to teach the Sasthras
and national arts along with the regular syllabus. If students are
trained like this and without loss of time they are sent for the
matric examinations, parents will come forward to enrol their
children in such schools.
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Although it is general rule that anyone should do any charity
that he can afford, the duty of teaching (vidhya dhanam) is
particularly for Brahmins and cow protection for Vysyas.
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TO EARN RESPECT
WITHOUT A DEGREE
I intended to tell that people who have retired, instead of allowing
themselves to rust, should become ‘Kalpaka vruksham’ and
provide to the society shade and fruit. If a retired engineer teaches
two boys in his house (giving them also free food if possible) it is
not necessary that they must secure a degree; if they have a
certificate that they had training under the particular respectable
person, private contractors will employ them on the basis of the
certificate. There will be no room for a forward community to
regret that he could not secure admission into an engineering
college. Do not sanglta sabhas offer concerts to musicians on the
basis that they are disciples of a particular guru and not on the
basis of their degree or diploma? In the same manner, if young
men of forward community, instead of looking to education in
colleges, learn a trade under some person, they will get
employment in private factories, companies, etc. This great help
can be done by retired experienced people who are held in high
regard coming together and doing vidhya dhanam. These days
there are several courses like C. A. and other technological studies
for which private establishments give training and which are
regarded higher than university degrees even by the Government.
In the same manner this can also be developed.
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SERVICE BY LADIES
L adies can utilize their afternoon leisure to study religious
literature by forming a study group and they can also teach
other ladies. There are plenty of sthothras in Sanskrit and Tamil.
Ladies can come together and memorize them. They can make
pure turmeric kumkum and supply them to temples and mutts.
155
to the person who performs the ritual and would tell him ‘we will
do the service of supplying ghee’. They would mix a little pig fat in
the ghee. That is all. If homam is performed with such dirty ghee
the person who performs will lose the benefit of the ritual. Not
only this but it may also have the opposite effect. The ghee,
manthra akshathai and kumkum required for temple lamp and
homam should be pure. For this, instead of depending on what is
obtained from shops, if ladies get together and do it as a service, it
will be good.
156
LADIES AND SRAMDHAN
L adies can attend to household work which involves exercise in
itself. My view is that they should not go for office work. What
is meant by my view? I am only telling in accordance with what the
dharma Sasthras say. Now I will end this matter here. What I
wanted to say is that if a lady performs the household tasks in a
responsible manner (cooking, taking care of children, attending to
the needs of the husband, etc) the whole day will be spent on such
tasks. A country consists of families. Hence, if ladies do what is
required to keep their own houses in order, that itself is service to
the country, service to the world and helping others. If they are
left with time after doing all these, they may do public service. We
still continue to talk of the ‘feminine nature’. Their service should
suit their nature. That is it should be such that they can be done
with modesty. It should not involve more of physical strain. Ladies
can do services like drawing rangoli in temple, clean up the place
where bhajans are conducted, wash the vessels, distribute prasad
in maternity homes, etc. which are exclusive for females, go to
orphanages and give the orphans new clothes, sweets, etc and
teach them some sthothrasanA bhajans etc.
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HARD WORK AND PROGENY
I is from the time that men started curtailing their physical
abour that birth of male children has started decreasing. The
result is - as in economics where the price goes up when there is
shortage - boys’ people are demanding heavy dowry, presents etc.
Giving dowry to the male who is becoming rare has resulted in
harm to our religion.
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those above forty who is not affected by B.P. On the whole, by
doing a sedentary job instead of running about and doing things,
manliness is lost.
MANLINESS THROUGH
BODILY LABOUR
D eveloping the strength of the body by physical labour and
attaining manliness leads to gaining mental prowess. These
days we read newspapers and condemn the atrocities in strong
language. But the vehement spirit with which we should get into
action with manliness and readiness to give up even our lives for
protecting our dharma is gone. Thus when on one side, women are
becoming manly, on the other, men are becoming increasingly
feminine.
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160
THE NEED FOR BOTH PHYSICAL
AND SPIRITUAL ACCOMPLISHMENT
It is true that, if a person engages himself in physical labour
like a bull throughout his life and does not know anything about
spirituality, bhakthi, meditation etc and dies, his having taken
birth is of no use. But when bodily work needs to be done, it has to
be done. Generally, in today’s worldly life in which there is no
maturity, majority of the people have to attain mental purity only
by continued physical work.
Does the man who works only with his brain or the pen-
pusher get good sleep like the one who works hard physically? If
he does not get sleep, the mind wanders somewhere and gathers
dirt. The one who goes to sleep after a day’s hard labour has sound
sleep and his mind does not get into bad thoughts. Because of this
he gets physical strength and also mental strength. He does not
destroy the nervous system that connects the body and the brain.
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After that we will know that Iswaia is guiding us. There have been
great jnaim who were in that state but were engaged in work
without rest. There were also those who were not aware of the
world and were like stones. Till we reach that stage, we have to
labour and help others. Excepting those who are weak all must do a
lot of bodily service. Those who are weak, should engage
themselves in other types of public activity.
CO-OPERATION BETWEEN
HUSBAND AND WIFE
xust like sramdhan everyone should do some ‘Sampathidhan’ by
J way of giving money. However small one’s income may be a few
paisa out of that at least must be used for charity. In this there is a
lot that ladies can do. It is they who more than men make it
difficult for doing charity by their love of jewels, clothes, etc,
cinema expenses, dowry, marriage gifts, etc. I am aware that it is
only men who indulge in going to races, indulge in drinks, smoking
etc and spend money in bad ways. But it is because I feel that it is
the women who can help more as mother of all beings and with a
sense of sacrifice and be an example, I say this. Husband and wife
should co-operate in reducing other expenses and save for charity.
Even those who are well off must save these expenses and use the
savings for helping others.
gAs
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CHARITY BEGINS AT HOME
A NEW INTERPRETATION
rpfaere is the saying, ‘what remains after one’s own needs is for
A charity’. I am giving a new interpretation to this. It is only
when one does not keep more than what is most essential for one’s
life and without which one cannot survive there will be something
more than one’s needs which can be used for charity. If luxuries
are multiplied for oneself and then the hands are thrown up saying
‘there is nothing more than my needs with which I can do charity’
that is unfair. Therefore, spending the absolute minimum for
oneself, living a simple life and saving something, which should be
used for charity is actually ‘charity after one’s needs are met’.
Charity has to be done. Vedhas say ‘Dharmam chara’ (perform
dharma). The saint poetess Awai also has said the same thing. This
means dharmahas to be performed. Therefore however small the
income may be dharma should be performed within that and for
that the expenses have to be controlled and it should be ensured
that something remains for charity. This is how the saying must be
understood. If this is so understood it would be that everyone must
save for some charity. In other words no one will become
indebted. This is a great help for oneself.
164
or class struggle. By living a simple life we can save much and help
others. That is one side of it. More important than this is that we
do not induce desire, jealousy, etc in others and make them
debtors. That is the great help. There is the saying of wise men that
if expense gets multiplied and income gets reduced that is theft.
The borrowed money belongs to someone else, is it not? Will the
creditor not be worried about the money being returned to him
and feel as if he has been robbed of something? That is why it is
called theft. It is a great help to give up the practice of borrowing
which causes anxiety both to the creditor and debtor.
THE GREAT CRUELTY OF DOWRY
I f our being spendthrifts and inducing others to follow the same
way and become debtors is wrong then not spending anything
ourselves but putting another person to heavy expenses on our
account and making him a debtor is more wrong. We should call it
sin. A number of families having fallen into debts on account of
dowry and ostentatious marriages is shame to our society. I have
been tirelessly telling that importance should be given to Vedhic
rituals and expenses should be reduced to the minimum and
marriages should be conducted without ostentation and in a simple
way. But those who listen to me are rare. Parents of boys should
develop the feeling that demanding dowry and all kinds of presents
is a sin. It is because several thousands have to be spent for a
marriage it has come to pass that girls themselves are being sent for
jobs. Now this has become a fashion and because of this our
Sthrldharma is getting spoiled. It appears to me that so long as
several families have been pushed into a situation where they have
to borrow over and above their life time savings and celebrate
marriages we are unfit to talk about helping others.
166
up jobs and people falling into debt. This situation is not at all
justifiable.
167
the wrong path. The greatness of Bhagawan is that he is
Pathithapavanan (one who purifies the guilty, the sinner). But what
is happening now looks like providing incentives to go wrong -
tolerating too much and giving protection in Seva Sadhan,
providing lot of comforts and those claiming to be modern writers
trying to justify wayward behaviour in the name of humanism,
psychology etc. Followers of the Mutt should actually engage
themselves in countering these tendencies in the matter of
Kanyadhan.
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SIMPLE LIVING
T o wish that others should live the same kind of life that we live
is a noble thought. But, is it enough if the thought is noble? If
we live an ostentatious life and wish that others should live in the
same way, is that possible? If that happens and if, as in America,
everyone is able to live a luxurious life, is it good? As the worldly
comforts go on increasing does not the path for spiritual growth
get blocked? Desire is like the fire which consumes whatever is put
into it. Desire will never allow us to be satisfied with the available
comforts but will make us search for new aids for more comforts.
What we see in America is discontent, crime etc. There those who
are intelligent have understood that only when aids for comfort are
given up there will be peace and have therefore started on the path
of meditation, yoga, bhajan etc.
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169
KINDRED AND RELATIVES
A uspicious events like marriage or sad events like death and
connected ceremonies occur in all homes, rich or poor. If we
allow someone to run into debts for these, it is a great blemish
(dhosham) on us. It is the great duty of everyone to contribute his
little mite towards celebrations or ceremonies in the homes of poor
relatives. In olden times, people did it in a natural way. Before we
start helping others in the name of public service we have to help
our poor relatives with the feeling of bondage. Two generations
ago there was no need to say this.
In those days there was no need for old age homes and
widow homes. What was the reason for this? It was because they
were taken care of by their relatives. Almost every home would
have some old aunts or uncles distantly related. These days the
very rich too arrange parties and feasts more as a show; or they
donate so that their names appear in the papers; but taking care of
relatives without means with a feeling of attachment is practically
gone.
170
To start with we have to take care of poor relatives. It is not
even necessary that we spend money and travel to attend the
auspicious or inauspicious functions. If the expense saved on travel
is also added to what is given to the poor relative, it will be so
useful to him.
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173
CREMATION/BURIAL OF
THE DEAD - THE GREATNESS OF
A HUMAN BODY
A question may arise in the mind. If it is said that performing of
Sraddha etc to please the dead is in the nature of service to
others it is acceptable but what is the need for a ceremony
(samskaram) for a body from which the soul has departed, it may
be thought.
One may ask ‘we are not in a position to help people who are
living. Why service for a dead body? By the force of custom, if a
death occurs in a family, out of fear of deviating from custom some
samskaram has to be done for the body. As if this is not enough
why should we volunteer to do samskaram for an unclaimed body
when the Municipal authorities are there to take care of it? Dead
body itself creates a hesitation and fear. When that is so, why
should we take upon ourselves something with which we are not
connected? Where is the need for help for dead body which is like
a block of wood? ’
174
In gasthras cremation has been accorded a position of merit
and is called ‘anthyeshti’ - anthya ishti - that is final yagna In the
gasthras, forty samskarams* have been laid down to be performed
right from the time of conception for purifying life at every stage.
Samskaram means to make something good, (the language that has
been made good is Samskritham).
175
do the things which we do now. The leg is so structured that it
helps in putting the feet forward and move ahead. The bottom of
the foot is having a cup like cavity so that even if we tread on some
creatures like the centipede, they will not be crushed but will pass
through it. The bones and nerves of the body are such that we can
squat on the floor. When we look at each part we are
wonderstruck at the subtle imagination with which Paragakthihas
created the body. There is a part to digest what is eaten, a part to
convert into blood what is digested, a part for breathing, one for
pumping the blood - above all the part which controls and directs
every action, the brain - like this the Lord has in a wonderful
manner created this body. There is a purpose for everything in the
body - the skin, blood, muscle, nerve, bones, etc. Of the millions
of cells in the body, each is a wonder world by itself. Thus, not
only each part functions as a machine by itself but all of them
together act in co-ordination with each other. This is a great
wonder. Therefore, even though there may be one in a million who
is a jnani, who has realized that the body is false and the mind is
false, all the others with the aid of the wonderful machine that
Bhagawan has given, try to live according to the ways of dharma.
We have to reach the state of jnana only from the life based on
dharma.
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said that the body is the temple. Thirumular also says in
Thirumanthiram, ‘earlier I thought that this body is mean. Then
when I realized that Iswara resides inside it, I started protecting
the body’.
Even if one does not believe that after death the aspects of
Devathas continue to stick inside the body, one thing should be
kept in mind. Is not the life which was inside all these days a drop
of the Supreme Consciousness’ ? If, in a small cavity in the wall, an
idol has been kept long ago, even now we would like to keep a little
lamp there. When that is so, should not the body in which a little of
the Supreme Consciousness has stayed, be disposed of with
respect and with manthras9.
177
He creates the world and gives the body with its sense organs in
order to enjoy the things of the world. Till the Kaunas are
discharged the things of the world have to be enjoyed which is why
He has given all these. Therefore the Thanu which is his prasad
must be entrusted to Him, giving it due respect and with
samskaram as if it is an offering in yajnas even after the sense
organs have become silent.
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HINDU SOCIETY’S
BLEMISH
I t is the Hindu society which is unregulated that suffers this great
blemish. There is no one to take care of our society in the
manner of the powerful organizations of other religions. Of what
use am I, occupying the position of a Guru, running a Mutt and
taking your money? I am unable to create an organization which
will ensure that from Rameswaram to the Himalaya wherever any
Hindu dies uncared for, proper samskaiam will be performed for
the body. But since I have the big name ‘Guru’ I am at least aware
that my responsibility is greater. What is within my capacity is that
I really feel sorry that this is the condition of our society. I shall tell
as far as I can, you who, I think, will listen to my words.
180
Even if there is no separate sangam for this, the bhajan group
in each place should, along with other public service, undertake
pretha samskaram also. Instead of doing it in a casual manner as
just another cause, they should do it with a feeling that it is a noble
cause.
THIS IS ASVAMEDHA
▼ * Then I started my talk on ParOpakaram (helping others) I
V V raised the question ‘Is it possible for all of us to do
ASvamedha Yagam?’ Then I raised the question what for
ASvamedha. Ambal has a name ‘ Hayamedha Samarchitha - one
who is specially worshipped through ASvamedha. Therefore
I replied that in order to receive the grace of Ambal in full we have
to do Asvamedham. I also raised the question ‘In this Kaliyuga it is
difficult to perform ASvamedha which has lots of restrictions and
regulations and so what can be done’. I answered it myself saying
that if some help is rendered to others, the Sasthras say that it is
equal to ASvamedha and therefore we can get the full blessings of
Ambal. Then I said several things about helping others, service out
of compassion for others etc. But till now I have not mentioned
that one service which would give as much reward as ASvamedha.
That service is pretha samskaram for uncared for corpses.
182
sacrifice whole-heartedly, we can consider that as removing the
blemish. Also I had earlier said that each person should render
service through his own profession as a sacrifice in order to
remove any blemish affecting him on account of the practice itself.
He can go one step further and in addition to being helpful to
others through his service, in his death also he can render help to
the cause of education which was responsible for his profession.
184
THE DISTRESS OF
SOME IS A TEST FOR MANY
I t used to be said that the reason why some people suffer much is
that this is Iswara’s way of testing whether others are helping
them. It may be said ‘Each one is suffering due to his Karma. Even
if we help such people, their Karma may come in the way of their
getting the benefit of our help’. This is also true. But whether by
our help the other person’s Karma is countered or not, making
efforts towards this end is man’s dharma. We have to take it that
even when Iswara is punishing someone for his Karma, He is also
making it a test for the others to see how far they are service
minded. If he is not benefited by our help and suffers in spite of it,
only then we have to take it that it is a punishment for his Karma.
Many times it is also possible to ameliorate the sufferings of others
by our service. If this is so, what does it mean? Does it not mean
that Bhagawan is testing us to see whether we extend help to him
and remove his sufferings?
185
just as individuals are punished for their sins*. It is not necessary
that we should expiate such sins only by getting the punishment
and suffering as a result. We can eliminate the balance of our sins
by extending our help dining such calamities. If, without
extending such help we are inactive like a stone, that itself is sin. If
today some person receives the punishment as a representative of
the whole community of people that punishment will come to us
too who sit inactive like a stone.
186
The big prize we want is only Ambal’s blessings. We have
nothing to gain by going to Deva loka or Brahma loka a reward for
Asvamedham. Even if we go there as soon as the punyam gets
exhausted - in the manner of money getting spent - we have to
return to this world. But if we reach the lotus feet of Ambal we
need not have to return at all. That is the great permanent bliss.
187
Just as there is a name ‘ Hayamgdha Samarchitha ’ for Ambal
in Thrisadhi, there is the name ‘ Varnasrama Vidhayini’ in
Sahasranamam. According to this if we ensure that samskaram is
done to the bodies according to the customs of the clan we will
become fit to receive Ambal’s grace. By the grace of Srlmatha all
her children irrespective of Varna, caste, clan etc mutual feelings
of brotherhood should flower between all and through that love,
wealth and compassion should grow in the world.
WHEN LIFE LEAVES THE BODY
I have talked about what should be done for the body after life has
departed from it. There is also something to be done just when
life leaves the body. There is no greater service that can be done to
another person than this. What is that?
189
siddhi. Out of them also only a rare person succeeds in his efforts
and reaches me. ’
We know that our mind is like the horse which runs without
rein. It will appear as if it has at this moment immersed in
Paramathma. But the next moment it will get detached from it and
go to a dustbin. We ourselves will feel surprised and will feel
unbearable sorrow - ‘we were in such a peaceful state. How did
this cut itself off and run away? ’ In English, we talk of ‘fraction of
a second’. The mind does not remain steady on one thing even for a
sixteenth part of a second. Therefore, ‘mam eva smaran thinking
of Bhagawan only is of course very difficult.
190
First we should know that we are going to die. Then without
becoming afraid of it we have to make our buddhi clear. With such
clarity of mind even if life were to leave at this very moment we
should think of Bhagawan with concentration at least during that
moment. If life departs in that moment it is good. When the
thought is still on Bhagawan we can quit the body and reach Him.
But no one seems to die like this. Even if one were to be shot at, life
departs only after five or ten minutes. Is it possible during that long
period to forget the sufferings of the final journey and steadily
think of Bhagawan and dissolve the life in Bhagawan? If for
example, death comes from electric shock and it is instantaneous
and at that moment the thought of Bhagawan comes that is enough.
But it has to come! If not? Fear should not overwhelm or
consciousness lost.
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©a ena
191
WHAT IS PRACTISED
THROUGHOUT LIFE WILL COME
AT THE MOMENT OF DEATH
O nly if onr mind is deeply involved with something throughout
life that will come up and fill our mind at the time when life
departs. It is not that we deliberately think of it. It will come up on
its own and make us think of it.
sfia
192
REMEMBERING THE LORD
▼ » That we should do now and at all times - if we have not done
V V till now, at least from now on - is to cultivate the
remembrance of the Lord in such a manner that it remains deeply
and firmly in our mind. It is only if right through life the mind
continues to have a thread of link with Paramathma, in our last
moment we will remember Him only in the manner of what the
Lord said in Gita'mam eva' instead of all sorts of useless thoughts
Even if life drags on instead of departing quickly the remembrance
of the Lord will only remain in the midst of the struggle or even if
death occurs naturally and life departs without suffering it will be
possible to remember the Lord during those few moments with
concentration. Or if a tiger attacks or there is electrocution even
then without any fear or shock the thought of the Lord will come
promptly. Even great souls like Kulasekhara express fear: ‘How
will it be possible for me to think of you when life starts its long
journey and the throat and chest are choked with phlegm? (Prana
prayaila samayekapa vatha piththai). Bhagawadhpadha also has
used the word ‘Pranaprayaila’.
He says that to remove the fear that sets in when life leaves
the body, Lakshminrisimhamurthi who is the one who drives away
all fear should come as support (hold my hand) and protect. In the
same manner in Subramania Bhujangam also he says ‘When I, with
no one to care for me, start my long journey, Guha the grace
incarnate! You must come and stand before me. (Pryandnmuke
mayi anathe). In Thiruppugazh too the same idea is repeated as if it
is copied. Those great souls were always immersed in the thought
of the Lord or were experiencing the Self. Therefore they really
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did not have any fear but they have sung like this keeping us in view
and to teach us the prayer.
Periyazhvar even takes liberty with the Lord and says ‘I have
said in advance now what I should say then - when I die I may not
think of you. Do not give me up because of that. Now I can think of
you. Therefore this thought I now have of you treat it as reserved
for that time.’
But if you look at the Gita the Lord does not consider the
smaran (thought) of sometime long back as ‘reserved for the
appropriate time’. He says that he must be remembered at the last
moment. He adds ‘Cha’ and makes it clear that the thought should
also be at the last moment. That is he implies that we should think
of Him throughout our life and think also during the last moment.
Later after two sldkashe makes things more clear.
Bhagawan says in Gita ‘Death does not at all affect the athma
- it is the body that dies and not the athma. If a shirt one wears
becomes torn, does he perish along with the shirt? Just as he takes
another shirt and wears it, if one body perishes, the athma which
does not perish, enters another body. ’ How many times the athma
has to wear new shirts like this? ‘Is there no end to it? ’ It may be
asked. Bhagawan says ‘If a person becomes a jnani, he can attain
Brahma Nirvana and reach me. If he is devoted to me all the time,
he can reach me. It is enough if while he gives up life he thinks of
me. Then there will be no need to wear another shirt. ’
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in different surroundings into another religion, tradition and
civilization.
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REMEMBERING
GOD WHILE GOING TO SLEEP
▼ * jhatever dominates a person’s thinking throughout life, the
V V thought about that thing only will come up in the last
moment. We can test ourselves to see if at the last moment we will
get thoughts of the Lord. It is this:
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SHORTCUT TO MOKSHA
rrihus, that with which one is strongly attached during life time
X will only pull him in the last stage. It is only if there is thought
of God throughout life it will come at the last stage also. Yes, it will
come of its own. If one practises devotion throughout his life,
when he is in the last state, the thought of God will be there
automatically. Therefore Krishna who said ‘Think of me all the
time’, need not have added a clause ‘Think of me in your last
moment too’. That which is the object of thought throughout life
will come of its own at the last moment also.
It appears that Gita says that even if much devotion had not
been practised during life if one thinks of the Lord just at the time
of death, it is enough, and that he can reach the Lord. Is this not
very much a shortcut?
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But only what has been thought of throughout life will come
to mind in the last moments. How can some other thought occur in
the last moment? How can this be shortcut? Is the Lord deceitful in
saying this?
NOBLE SERVICE
WHEN LIFE DEPARTS
H ere comes the great service which others can do to a person
who is in his last stage. It is the noble service of sending the
soul to Paramathma.
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In those last moments when one has to leave all his relatives
and friends and go he will realize that the Lord alone is his relative.
The impressions of Karma may come in the way of his realizing this
and pull in all sides. But at such a time if those around him keep
chanting Bhagawan mama it may rein in and turn the thoughts of
the dying person to Bhagawan. If at that time life departs
Paramathma has to accept him. He has made such a promise in
Gita. Irrespective of whether he has thought or not throughout His
life, He has said the person ‘will attain what he thinks in his last
moments’. Hence whatever might have been one’s life, since he has
thought of him during the last moment. He has to take him. In
addition to the yearning of the helpless soul at the last moments, if
we who are around him have the heart-felt anxiety that he should
get redeemed and we pray to the Lord and chant his name it cannot
go in vain.
Even if the thought of the Lord during last moments does not
bring to an end the birth-death cycle it does not matter. Definitely
it will wash away the sins to a great extent. There is no doubt about
this. When Bhagawan nama gets soaked inside, it will definitely
wash away the sins. Therefore even if we consider that the person
who dies with the thought of Bhagawan nama does not get released
from the cycle of birth and death he will not again take a sinful
birth; he will definitely take a punya janma.
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samsasra in such a new birth by his own effort we have to help in
his last moments of this life.
Vibhuthi prasadam must be the one which has been used for
abhishekam (holy bath) performed for Dakshinamurthi or a
PiBaiyar in an independent temple or Subramanya Swami. Water
used for abhishekam to Ambal, the Parasakthi can be mixed with
Ganges water or it can be used as it is if Ganges water is not
available. In the same way there must be stock of Thulsi used for
archana of Vishnu after drying it. Water used for abhishekam of
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Vishnu's padam (holy feet) can also be given. For Perumal
( Vishnu) there will not be daily abhishekam. Only on certain days
they will do Thirumanjanam. Therefore arrangements must be
made for doing abhishekam to the Murthi’s feet only and keep
stock of that water. In any case it is good to have stock of Ganges
water.
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should pass through the person’s ears and turn his mind, chanting
has to be loud. It is best to chant till life departs. But if a person
keeps struggling for hours what can we do? Will we not have other
work? Therefore we should arrange for the relatives to do it by
turn and we should leave with the thought ‘We have done our duty
to some extent’. We have to repeat Siva nama or Rama nama at
least 1008 times. We can assume that when many people chant
together the sound will enable the person to think of the Lord. But
this is only the next best choice. The best thing is that even if we
cannot remain till the end and we come away we have to arrange
for the relatives to chant the Bhagawan nama.
WHY ‘DIVASAM’ (ANNUAL CEREMONY)
WHEN SOUL HAS REACHED THE LORD
I have been talking a lot about the services to be rendered to a
person who is alive, when he dies and after his death. It should
not be asked ‘If because of our service to the person during his last
stages he is able to think of the Lord and departs, the soul will
reach Bhagawan, is it not? Why should then the funeral rites,
annual ceremonies have to be performed? ’ Because all that we
know is the effort we have made to make the person think of the
Lord during his last moments. We are not certain how far our
effort was fruitful. We do not know to what extent that person has
grasped what we had done - giving Ganges water, Vibhuthi, Thulsi
and chanting the Lord’s names. Whether the person’s life departed
with the thought of the Lord, we do not know. Therefore, we
should not conclude that it has reached the Lord and stop doing the
funerary rites and annual ceremonies etc.
PURIFICATION OF BODY AND MIND
I have been mentioning a number of services to be rendered to
others. I have included in this long list even services which are
not generally thought to be in the nature of service to others.
There is one other thing. Each one keeping his body and
mind pure is itself service to others. If, due to bad habits, a person
is afflicted by disease how can he help others? Not only this. His
disease can spread to others also. So when we contract diseases
due to our bad habits and carelessness we do disservice to others
too. If affliction is in spite of us, it is a different matter.
About forty to fifty years back people did not fall sick in the
way it is happening now. The reason is because many do not have a
disciplined mind but have a lot of bad habits. It is said ' Sasthraya
cha sukhaya cha’ to five a disciplined life with good habits
according to gasthra will help to have a healthy life. Now since
cleanliness is ignored a number of diseases, infectious'diseases are
spreading. All our unclean habits we consider as fashion.
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A DAY WITHOUT SERVICE IS
A DAY WASTED
E very day while going to sleep we have to ask ourselves whether
on that day we have done any public service. In Thevaiam it is
said that the day on which we do not speak of the'Lord is as good as
not being born. In the same way if a day passes without rendering
public service that day we are as good as not born - equal to having
died - and we should feel sorry for it. If a relative dies we suffer
personal pollution and we are excluded from participation in
auspicious events. If it is something like our own death that is big
pollution; on the day we have not rendered any public service we
have not gone anywhere near pvuTya. We should feel we have
become polluted.
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THIS IS VEDHA DHARMA
E Western countries public service is rendered by institutions.
ut without such institutions the tradition of doing service by
individuals and by groups of people as a supporting feature of our
Vedhic dharma has come down from time immemorial. The great
merit of not institutionalizing service but people doing it naturally
as part of their worldly activities quietly is that there is no scope
for ego to set in. If there is institution there will be office bearers,
elections, competitions, publicity etc. That is why even when I
recommend service being rendered by people coming together as
groups I say that there should be no separate organization for this
but it should be done under the supervision of groups which
conduct weekly worship, groups which do bhajan etc. If I say there
is no need for drawing up big plans, no need to collect more than
what is needed etc, the reason is that there will be need to seek
publicity for the organization which will lead us to self publicity.
We will become anxious whether or not we will give the welcome
address or vote of thanks or garland important persons or we will
be seen in a photo etc. In other words public service which is
intended to destroy ego will give rise to ego in a big way. The
characteristic of service is that only the service should be seen and
not the person who renders it. That is why it is said ‘dharme
ksharathi kirthanMT. That is, just as a person’s sins get destroyed
if he publicly acknowledges that he has sinned, his piulya also will
get destroyed if he proclaims ‘I am doing dharma’. In Sanskrit it is
said in a subtle manner as ‘Dharma Dhwajan’. It means one who
holds aloft the flag of dharma. Although this term looks like being
an appreciative title, the inner meaning is that he is a spurious
dharmawan (philanthropist). The import is that by proclaiming his
dharma he is actually losing it. I started talking about
institutionalizing. If separate orphanages are run in Western
countries, according to our gasthrasthere is place in our homes for
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orphans and guests. In the homes of westerners a dog will be at the
entrance and neither orphans nor guests can enter! Instead of
hospitality and care of the orphans being part of people’s blood
and life these will be taking place in a mechanical way through
institutions. (I do not say that all people in the West are like this. In
every country there are philanthropists, noble souls and people
endowed with a spirit of service. Similarly there are also selfish
people. I have only made a general statement). They are being
copied by the people of this country where the motto is ‘adhithi
dhevo bhava’ (guest is God) and boards are put outside their
houses ‘Beware Dogs’. This pains me. In the homes in villages built
according to Vedhic tradition, there was always a raised platform
outside which was meant for wayfarers to take rest. All that is gone
now. In the same way in the Vaisvadeva offering a part of the food
is given to some low caste person going through the street. When
these practices are given up, branding them as superstitious, I feel
so sorrowful.
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last upadesa to his disciples he has declared that doing karma is
Iswara puja. ParOpakaram is a Karma which is part of the general
dharmas applicable to all people along with the Karmas laid down
for each as his swadharma.
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(Pibhanthi nadhyah swayameva nambah). The cloud does not eat
the crops that have grown by its own rain (Payodharah
sasyamadhanthi naivah). In the same way the capabilities and the
wealth of good people (sajjan) are for service to others
(parOpakaraya sadam vibhuthayah).
The truth which is like the very life of all the religions and the
books of Sasthrasis ‘if you want to earnpiulya, do help to others.
If you want to load yourself with sin then do harm to other lives. ’
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and not about service to others’. But unless he purifies himself -
which is in the nature of self-service - the service he renders to
others will have no effect. It is for this reason that our religion has
tied up this self-help of purifying oneself with helping others, the
idea being that with his spiritual power he would render service to
others and such social service should improve his own spiritual
powers.
Acharya who made the Vedha dharma glow with life has
given Prasnotra Ratnamala in the form of questions and answers.
In that there is a question ‘Kim manushyeshu ishtathamam What
is the highest in what man should desire? The answer is ‘Swapara
hithaya udhyatham janma’ - what is good for oneself, that is
helping oneself and along with it helping others. Acharya says that
the life spent in working for both is the highest a man should desire
for. Hence Acharya’s answer is a fitting reply to the modern day
critics.
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the eyes? At least the moon is visible. The great (Mahan) do not
even show themselves like this. But when vasantha rithu sets in the
pleasant southern breeze blows. Wherever one sees, varieties of
flowers are in full bloom, specially the jasmine. Fruits like the
mango become ripe in the trees. In ‘Sisirarithu’which is the later
part of the period of snowing, the trees shed their foliage. As soon
as vasantham sets in tender green leaves fill the trees as if showing
a green flag to vasantham. This is how the JIvanmuktha who has
realized that he is Brahman even when he is in his body, creates the
good of the world unnoticed and also not being conscious of it
himself. Acharya who had lived like this has said this, not being
conscious that he is talking about himself.
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money? Go ahead, earn it; but if it is spent in dharmic ways that
itself will help to cleanse your mind’.
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SELF HELP IS THE BEST HELP
PRAISE AND CRITICISM
T oday* two different views on the same subject were put forth
before me. One was in praise of me. The other was abusive of
me. Of course, the abuse was subtle and in a respectable manner.
I do not blame them that they abused me. There was something for
me to learn and become wise through their abuse.
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different view about the same subject. Of the two when the
husband started the comment the wife joined him. Although I have
been referring to what they said as ‘abuses’, they had kept their
emotions under control and without getting worked up they spoke
and did not utter a single undignified word. When they were to
express their anger they spoke with sorrow only. Still, only if I
treat it as abuse I will take it to my heart and think deeply about it
myself and, therefore, I say it was ‘abuse’.
PUBLIC SERVICE AND DUTIES
TOWARDS THE FAMILY
▼ a That is their objection to my talking about social service?
V V Their objection was that by my over emphasis on social
service I have been responsible for the neglect of self-service and
service to the family. Although they did not use the word
‘objection’ and did not quarrel but went crying, they meant
objection. I do not remember what I said and when. I do not know
what is now being published. I have never thought that anyone
should neglect what he needs to do for himself and his family and
engage in social service. I will not give such advice also. But during
discourses perhaps I have not laid special emphasis on this aspect.
What one does for oneself and his family is natural. It is not
necessary for others to talk about it specially. We (the acharya
Pxtam) are there to tell about what is good for the whole society
and plan for it and take measures to do them. Because of this I
might have laid stress on social service.
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HINDU RELIGION
AND THE INDIVIDUAL
I t does not mean by this that we have given a secondary place to
the individual and the family. I have repeatedly said before that
Hindu religion accords the first place only to cleansing the
individual. When other religionists criticize that social spirit is not
there in our religion we too should not wrongly think that there is
nothing great about our religion and go on the defensive saying, ‘it
is not like what you think; see how much has been said in our
religion about service to others. That alone is important for us’.
Because truly speaking the importance to the individual in our
religion is more than that to the society my view is that the high
point of our religion is that each one should elevate himself by
proper observance of the prescribed religious discipline. It is also
my view that our religion continues to throb with life from
thousands and thousands of years since even before other religions
appeared and despite their onslaught and the onslaught of atheism
these days, only because of the strength of the disciplines followed
by the individuals and the power of their purity.
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HOW IT DIFFERS
FROM OTHER RELIGIONS
B uddha by his ‘Sangam Sarafiam Gachchaini’ introduced the
organization to protect the religion. In Christianity too, it is
mass congregation. It is the same in the mosques too. It is difficult
to describe the organizational discipline that Muslims have. When
you look at the Sikhs and Parsis their organizational discipline is in
indirect proportion to the size of their population. Because they
want to ensure that their small community does not get splintered
they conduct their affairs on the basis of unity based on their
religion.
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THE OBJECT OF
TEMPLE WORSHIP
It is true that the thapas (penance) of the Rishis is preserved in the
temples as a deposit as it were and we draw from it. It is also true
that divine blessings are obtained through the Murthis. It is true
that due to the pujas performed in the temple with manthras, we
gain spiritual good. Despite all these, temple worship also is only
an auxiliary for redeeming ourselves individually and not for the
salvation of the community.
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A Westerner who wrote a controversial book* asked me
‘Why is it that in your temples there is so much sound and noise? ’ I
replied him like this. ‘It is not the objective to offer silent prayer in
the temple as in Churches, Buddha Vihara and Mosques. For us
what is important is meditation in solitude. The temple is not
meant for congregational worship. Because the king protects us,
we give him a palace, ostentation, decoration etc; we pay him tax
also. In the same manner it is for community thanksgiving and
making offerings collectively by way of gold etc to the Lord who is
the king of the whole world and the protector of all times that big
temples have been constructed and the method of worship has
been prescribed. A peaceful atmosphere cannot be expected here.
The temple bell, fire works, music and drums, shouting in joy etc
will be there. For doing quiet meditation each home has a puja
room. There are also the banks of river and tank’.
Because I have told him this, it does not mean that people
have been given the licence to indulge in shouting, idle exchanges
etc. The sounds which have been permitted by the sasthras -
ringing the bell, the sound of chanting of Vedhas, Thevaram,
Bhajans, Music, fire works when the Lord’s procession starts etc-
are what I have meant.
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his duties for others as grahastha and the duty towards him on the
part of his wife, sons and others. These have been said elaborately
and to an extent not said in other religions. Since spiritual
development has to take place at home a lot has been said about
grahastha dharmam - dharmas for the householder.
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enables the society to benefit . The beneficiary of this service - a
poor person who receives charity, a sick person who gets
treatment, the one who gets water to drink and clothes etc - should
not stop with just receiving the benefits of the service; he must
understand that his worldly problems have been sorted out so that
he can be rid of worry on that account and turn to spirituality. If
social service stops with fulfilling the worldly needs that will only
help to purify the mind of the giver but will not bestow permanent
benefit on the recipient of the service.
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Why? The mundane help he renders to others helps him
spiritually. It helps to purify his mind. But the same mundane
things when done for oneself or one’s family there is no spiritual
gain. The reason is that what he does for himself or his people is
helping himself. That is he only gets the mundane gains. Even when
one spends a lot for his daughter’s marriage and even loses money
on that account and sends her to a rich and comfortable home, the
mundane satisfaction is that the daughter has gone to a good place.
If the mundane gain is passed on to someone else it would only be
fair that he in return gets spiritual gain. When he himself gets the
mundane gain how can spiritual gain also accrue to him?
WHY I DO NOT SPEAK ABOUT
ONE S OWN MUNDANE AFFAIRS
L do not speak about these for the reason that they do not help
piritually. No one who gives upadesam says such things.
Without being told to do each one is already doing these for
himself. Those who give upadesam would say ‘Pray for the good of
the world’ and not ‘Pray that you and your people should be
well’., Without anyone telling him he keeps praying for his good
and the good of his family. Such a prayer would be justified if it
relates to the soul. Even in respect of mundane things, if one prays
for having the minimum things for his life there is nothing wrong
about it. But all people pray for mundane good to the extent of
harming the soul; in addition to praying they are continuously
making efforts to get them. They involve themselves excessively in
this and forget what is dharma and adharma, take to wrong ways
and are keen on increasing the possession of mundane things.
Because they do not have the time or the mind or the money to
help others it is the duty of those like me to tell them to reduce
their own wants and the wants of their families and have a thought
for the welfare of the society. Therefore it is not just I alone but all
those who try to turn people to the right ways do not give such
upadesam as ‘attend to your own affairs, attend to the affairs of
your home’. Not only that, it becomes necessary to say ‘it is not
enough to go on attending to one’s own affairs; reduce such desires
and wants and attend to the needs of your soul and as a part of that
serve the society and the world’.
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era
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I HAVE BEEN A BIT
LESS CAREFUL
T he couple who came today placed their views before me with
sorrow and went (although I call it abuse). This was as if to put
me wise to the need to be a little more careful even in advising like
this. Either knowingly or unknowingly, due to being less careful
when I spoke about service to others I did not add a qualifying
clause. For this I deserve to be abused. Because of the difficult
situation in which they were placed they should have abused me.
But due to considerations of age and my status as a guru, whether I
deserve it or not, they told me with respect instead of abusing.
The gentleman complained ‘He does not even wash his own
clothes; she (the mother) has to clean it’. Immediately the lady
started in support of her husband. ‘He does not bring the groceries
or vegetables required for the house. When we tell him also he
does not listen. He (the husband) has to do everything at this age’.
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Although what they told me was in the nature of a prayer I
take it that they meant pointing the finger at me in the thought,
‘Are you not responsible for all these difficulties? Only you have to
rectify it’.
‘This also was not a public lecture but a conversation with some
disciples
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abuse it will stir my feelings. I said that by that it would be possible
to examine closely and know the truth. But if I take it as upadesam
I feel it will be still better. Although it is the general rule that a
person is engrossed in his own affairs and is unconcerned about
public duties I also should not forget that a person could engage
himself too much in public service resulting in his neglect of
essential personal duties and create problems for people in the
family. Therefore even while advising people that: ‘If they are
always engaged in their own activities, they will never be able to
render public service like the person who waits to have a dip in the
ocean (samudra snanam) after the waves subside’ I should qualify
my advice thus: ‘But because of that essential duties pertaining to
oneself and to the home should not be neglected’. This is the
upadesam I got today.
FRAUD, HYPOCRISY
If someone passes on his own duties to someone else and takes up
public service it is ridiculous and is a fraud. If there are parents,
brothers, wife and children and if, without discharging the duties
towards them, one were to say that he is doing public service, that
will be hypocrisy. If one behaves in this manner and when pointed
out he becomes angry and irritated, it only means that he has not
improved himself by his public service. The characteristics of one
who renders service is ‘to be kind to everyone and move with all in
an agreeable manner’. If because of public service one loses his
love for his own people at home and exhibits anger to them what
does he gain by his service to others? What purification of mind
can he get? It should not be like a person who went for a bath and
came out full of slush over his body.
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who had occupied top positions polished their shoes themselves.
There is no indignity in we ourselves doing our work. Leaving them
to others is actually infra dig. Is it not infra dig to show to the
outside world that we help others in order to earn a good name
while at the same time lowering ourselves to the state of being
helped by others in the house and giving them trouble?
THE INJUNCTIONS OF
THE SASTHRAS
I n the Sasthras it has been ordained that each should wash his
own clothes, should cook for himself (this is called
swayampakam) etc. When it is said that ‘Even if it is a torn cloth,
wash it and wear it’ not only we will wear it but we have to wash it
too. It does not mean that the mother or someone else should be
made to wash it (making them feel bitter about it).
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THE EXAMPLE OF THE GREAT
T here have been those who despite being in the position of an
acharya had attended to their own needs without leaving them
to their disciples. Vedanta Desika although he was the originator of
a big Sampradayam had done ‘Uncha vriththi’ (gathering grains
from the field by gleaning) himself for his food. Thyagaraja Swami
also did it in Thiruvaiyaru. So many people would have been
waiting to render any assistance and give them royal treatment. It
is said that Prophet Mohammed (Mohammed Nabi) who was the
religious head and was also the temporal head and had all the
powers of a ruler had himself attended to his personal needs.
The reason for this is that they did not want to trouble
others for their sake.
But even the work pertaining to oneself and his home should
be according to gasthras. Now the avaricious desires that have
234
caught hold of everyone and his family people cannot be
considered as duty. If one thinks that he can take up public service
only after attending to all these, public service will never be done.
It is not necessary that one should carry out such requests from the
people of the house.
MATTERS PERTAINING TO
PARENTS
E ven then, if one is not able to talk to his parents softly and
convince them he should not quarrel with them. He should not
also do things overruling them. According to Sasthras any dharma
is only secondary to carrying out the wishes of the parents.
Therefore, even if they are in the wrong they can be told the right
thing in an agreeable manner and we can pray to God to bless them
with clarity but nothing should be done overruling them. Matters
should be left at that in the thought that the sin or punyam is theirs.
Now at this moment when I saw the distress of a mother and father
I feel like saying a bit harsh like this.
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MATTERS PERTAINING TO
WIFE AND CHILDREN
M tters relating to the wife and children are different. They are
ower than us in the family hierarchy. If beyond our
legitimate duties towards them they try to involve us in their affairs
thus preventing us from doing public service there is no need to
listen to them. We have to overrule them and do whatever public
service we can. According to Sasthras we have to involve in public
Service those like wife and sons who are under our control. But
there should not be excess either way. We should not set out
helping others without attending to wife and children.
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ADVERSE EFFECT ON THE
OBJECTIVE ITSELF
K :re one psychological aspect should be noted. When someone
eaves his own work and the work of his home to others and
gets busy with public service, the others begin to dislike social
service itself because of their dissatisfaction with him. Their
reaction is, ‘It is enough. Here is a chap who is busy in public
affairs neglecting his own home. We do not want this service’.
They will thus try to distance themselves from the whole thing. But
if he acts within limits and does public service even when attending
to his own home, others in his house will join him and do whatever
they can for public service. If it is thought that social service done
by one person gets affected because he has to attend to the needs
of his house also, now the society will get more service because of
other people joining him. When he goes overboard and incurs the
dissatisfaction of his people at home he prevents the social service
that could come from others thus acting against his very objective.
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FIRST THE HOME,
THEN THE REST
E ven if a person is excellently qualified to enter the ‘sanyas
Asramam’ if he is the only son of his parents and if they do not
agree, he will not be admitted to sanyasa asramam. In the same
way if he is a grahastha and he leaves his wife and children without
any support he will not be given sanyasam however qualified he
may be to receive sanyasam. In other words, when there is no right
to someone even to immerse himself in the ultimate bliss, if he has
given up his personal duties and the duty to his family, it is not at
all acceptable that duties and responsibilities are given up for
taking up public service which is but the first step in gaining
spiritual knowledge (jnanam).
It is not for the first time someone like this couple had come
and cried. This has happened now and then. I have received letters
also. There was a Brahmin who was practising as a lawyer. I had
drawn him fully into my own service. I made him go round the
whole country, find out what Vedha Sakha is prevalent in which
part of the country and bring out statistics. I made him go up and
down patasaJas. His wife and his only daughter have gone through
much difficulty. That young girl practically quarrelled with me.
Quarrel is not the right word. I must say she gave me upadesam.
This girl used to say ‘Appa has lost his practice, he has lost his
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health too. We are also without support. To the extent that I am
forgetting my father’s identity, you have taken hold of him and
made him wander all over’. But I continued to make him roam
about thinking ‘they are worried about themselves, for me it is my
job which is important’. After sometime they became quiet,
thinking ‘this is our fate’. Although they were annoyed with me
they were also greatly devoted to me. Therefore they thought that
I was the cause for a number of good things that happened in their
home and are grateful to me and show me a lot of respect.
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PUNISHMENT FOR
FAILING IN DUTY
F or all this, if there is basic knowledge that is enough. It is that at
no time should one imagine that life in the world goes on
because of one’s service. The one who planted a sapling should
water it. There is one who has created this world and he will
protect it. We are only instruments for it. Helping others is only a
way of expiating for our sins. If we have the awareness that even if
we are not there the world will not miss ouf help then we will stop
within limits. Discharging of previous Karmas and purification of
the mind will come about even when the minimum things needed
for life both for oneself and the family are done. Those who, by the
grace of God, do not have big responsibilities must involve
themselves in service to others in a big way and cleanse their mind.
For such people this itself becomes a duty. Just as there is domestic
duty, there is a social duty also. Whatever the extent of domestic
duty that has to be discharged and then only one should attend to
social duties. Except those who have heavy family responsibilities,
all the rest will have enough time for social duties even after
attending to their own. However that may be, there is no use
leaving one’s duty to someone else and not attending to the work at
home and going for public service. They say that the boy having
gone this way gets irritated at the very mention of home. If such
anger and irritation are the outcome of the person’s public service,
it would only mean that it paved the way for making the mind
impure instead of purifying it. That means service to others not
only failed to yield the desired fruit but it has resulted in something
quite contrary. For having given up a duty laid down in the
Sasthras, even a good thing becomes a punishment like this.
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THE QUALITY OF SERVICE
MINDEDNESS
I have mentioned two or three proverbs. Finally, one more occurs
to me: ‘Self help is the best help’. One’s hand should render
service to others but one’s hand not being used for one’s own work
and leaving the responsibility for it to others in the house and doing
public service is wrong.
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One’s duty will include all that has to be done to the house,
the parents, wife, sons, brothers and others. If a prayer is made to
the Lord, ‘shower your grace on me so that I will not fail in my
duty to myself and my family and I can do whatever I can to your
family (Vasudhaiva Kutumbakam) he will shower His grace. That
should be our prayer.
CONDEMNATION IS ITSELF PRAISE
T wo criticisms axe levelled against our religion; on one side we
say ‘Ekam Sath - Brahmam is one; this soul is also that only.
Since Self itself is Brahman when Jnana dawns, puja to the Lord,
devotion etc should be given up’. On another side, there are in our
religion any number of Swamis not found in any other religion,
each having a husband or wife, children and an army of deities,
thousands of temples, purana stories, a festival for each, manthra,
austerities, etc. Unlike other religionists who have one
Paramathma, devotion to him, prayers to him, meditation etc, we
who talk so much about Adhvaitha have so many Swamis and are
struggling. It is only fair if the Christians towards Christ, the
Muslims towards Nabi, the Sikhs towards Nanak, as the founders
of their religion have bhakthi equal to God himself. It is fair that
they have something like Guru bhakthi for having shown them the
path to take them to the Lord. In Buddhism and Jainism there is no
God at all. But still because Buddha and Jina showed by their
personal life how a person who attains the state of Moksha
according to their philosophy would be the Buddhists and Jains are
worshipping them. They will not refer to Buddha and Jina as the
Creator or Swami. It is only we who say that Buddha is an avatar
but the Buddhists do not say that. They worship Buddha and Jina as
one who had attained total (purna) jnana. Although there is no God
in these two religions, they believe in the Karma theory and
rebirth. They say that till the state of Nirvana or Kevalam is
attained as long as the world is there, the Karma bears fruit. They
say that so long as the world is there, there are devathas and
planets, they bestow their grace with their power. With this belief,
they worship them and propitiate them. Just as they do puja to
Buddha and Jina they perform puja to certain devathas because
they have more power than they have and not because they
consider them Swami.
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The first criticism is that only Hindus talk of Swami all the
time and keep doing Puja.
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‘Namakaranam’ ‘ Vidyabyasam ‘Upanayanam’ ‘Ayush Homam’
every year; if it is marriage , ‘Aupasanam’ for a few days (this has
been discontinued for which I the Adhvaitha Guru, am crying). In
all these even though there is connection with God, it is not for the
sake of God but for praying ‘I should be all right, I should get a
good child, that boy should live long, he should study well’ - all
these are centred around a small human circle and keeping it in
view.
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‘There is only one God , let us pray to Him just as other religionists
do’ . We think we are making a big mixture of all types of gods
from the lowest form to the highest Nirguila (qualityless Brahman).
Those who are knowledgeable or philosophers among us say ‘if we
understand our religion properly it will be seen that these are not
at all in it. They also say ‘meditation on the supreme or devotion
without a purpose to one thing which is all powerful - these are the
doctrines of our religion. Just as weeds outgrow the crops in a field
and destroy them, unnecessary things and rituals have got into our
religion and grown. This has become so particularly because of the
vested interests of the priesthood’. When they talk of the vested
interests of priesthood it is only a dignified manner of saying that
the Brahmin has prescribed all these rituals only for him to take
dakshinai at every stage.
I am not going to side with these people and say 'our religion
is high philosophy only. Thousands of gods, ceremonies for
pithrus, rituals have entered into it like weeds’.
I am going to join the critics and say ‘In our religion, annual
ceremonies for ancestors, different types of homams, pujas,
prayers with specific objectives are more than meditation on the
one Paramathma or practising one pointed devotion to our
Iswara .
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emphatically that they are there. I will not say it apologetically but
with pride I will say ‘Yes, it is so in our religion , that is the way it
should be’.
‘Yes I agree’
‘If that is so how do you approve of all the things being done
for their sake, the yagnas and homams and all the offerings ? ’
‘Do you know why I support? In all these things too, the
underlying current is the worship of the one Paramathma. In these
also there is service to others, purification of the mind which helps
the soul’.
How is that?
‘It is true that there is one Paramathma only. Other than that
there is nothing. No other religion says like the Hindu religion that
man, animals and even worms and insects are that only. Yet it is
not easy at all to know it by experience. Although other religionists
talk of one God or Nirvana or Kaivalyam, ask them ‘If it is true that
you are meditating on that one only, have you really understood it,
have you realized? (have you experienced it). If you tell them that
they have to reply true to that one thing and true to their
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conscience there will be perhaps one in a million who would say ‘1
have realized’. It is in our religion in which people are engaged in
all these things which have no connection with the soul or God,
there have been more realized souls than in other religions. I am
not saying this. They themselves praise India as the ‘Land of Saints
and Sages’. Even today the truth is that while we run to then-
countries for worldly conveniences, they come to our country and
stay here for spiritual development.
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sinful Karma of several births takes one side of the weighing scale
far below, it is only by doing good acts to that extent, the two sides
of the scale can be balanced’.
Excepting the very few who are strong willed and are firm
and can look at the body and house with contempt, all others have
to perform the duties meant for them even when they are in the
body and house and by that process only reduce the load of karma.
Since the jlva has to perform good Karma and the duties only when
it is in the body, to some extent care has to be taken of the body. If
it is afflicted by disease it has to be cured; money has to be earned
for carrying on the family affairs. Praying for these has to be done
although these appear to be selfish. It is true that nothing should be
indulged in excessively. But several things ordained in the Sasthras
which appear selfish are to be done by an ordinary soul as adjuncts
to the duties that have to be performed. We have the wife and
children as a result of Karma and now when we do for them the
several things laid down by sasthras and when we are discharging
our debts of our previous births by our present duties there is
nothing to feel ashamed about or feel it is very selfish.
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If it is thought that this is everything and the problems of the
world outside are not taken note of, that is wrong. When these
personal activities are carried on within limits it will never happen
that time cannot be found for public service.
We have our duty not only to this world but also to those in
worlds which we cannot see. When a person dies, the soul goes to
Chandralokam, PithrulJkam, Narakalokam, they say. We have to
do the post funerary rites, annual ceremonies, tharpafiam etc in
order to reach to them what they need, there and then wherever
these souls have returned to the world in whatever form . All this is
also service to others.
Are there not among humans good and bad people? Among
animals too, are there not wild animals and those which are good
252
and quiet? In the same manner there are good Devathas, bad
Devathas and (like most people) those which have the mix of good
and bad. There are a variety of deva sakthi like those which do
good when worshipped, remain unconcerned and not doing good if
not worshipped, those which do bad, those which are pleased by
sathvik worship, those which are pleased by rajas, thamas
worship, those which can be brought under control by manthras,
those which come under the discipline of the pujati, etc. There are
‘kaththayi’ ‘katteri’ ‘karuppafinasami’ ‘viran’ ‘muni’ ‘irulan’
‘Ayyanar’ etc. Among these some behave as sathvik Devathas, to
those who are in the sathvik stage and as thamas to those in the
thamas stage. In neivedyam also there is difference depending
upon their quality.
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Manthra, Adhyayanam, Tharpanam etc which are part of Pancha
MahaYagaa will help different kinds of creatures.
Our religion keeps on repeating again and again the fact that
the one Paramathma only has become so many beings, humans
etc. It is to ensure that this thought should never go out of our
mind that whichever Devatha is worshipped we deem it to be
SarvaSakthi, Sachidananda Rupam etc. The import is that even if
the Devatha may not know ‘I am Paramathma’ we should not
forget that it is Paramathma. It is not ‘several gods’ - it is the
attitude of thinking of one God only as pervading inside each of the
forms. Our religion says that even though every devatha is of the
form of Paramathma and we keep reminding ourselves of these
facts, each of them has to be worshipped as an individual devatha
according to the form of worship prescribed for it. If it is asked
why so, who are humans? Are they not also of the form of
Paramathma! Even those who have no religious beliefs and who do
public service say that service rendered to people is service
rendered to the Supreme Lord! Thus even if all are one Igwara,
each has to be treated as an individual and service rendered to each
according to his needs. Treatment to be given to the sick person, a
particular treatment for a particular disease, job for one who is
jobless, providing education to one who is not educated, food for
the hungry - thus service to others is rendered in different ways, is
it not? In the same manner worship of each devatha has to be done
according to what is appropriate to each form. Even then it should
not be forgotten that all are Paramathma only.
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only charity done with money but also what is made by the mind,
through speech and body.
The husbands, wives, sons etc among the devathas are not
just symbolic. Several beings of the dev a jathi really have such
relationships like human beings.
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want you only. Are they not also your creations? It is your
responsibility to satisfy their needs. You who have planted the
sapling have to water it. Whether you water it or not is your
concern. I do not want devathas or pithru. I am getting hold of you
only. If because of this they become angry and harass me that will
be shame to you. If some petty forces harass me because I have got
hold of you, the Supreme, and if you keep quiet, it is derogatory to
you only’. But our religion, by laying down several duties towards
dev®, pithrus and thus causing the concentration on one
Paramathma to become splintered, has made him sacrifice his self-
interest and enabled him to help even the small forces that are
invisible. Because he does service like this to others, the Lord in
appreciation of the same, blesses him with jnana, ahead of those of
other religions. That is why it appears that it is only in this religion
that more jnaim and great persons and great devotees appear.
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the end. Before that (the 7th Chapter of Gita) He says ‘People
worship different kinds of Devathas according to their nature and
for fulfilment of their desires. At that time I only create firm
attachment to that devatha. Even then they should not stop with
those devathas, thinking that these devathas are everything
forgetting that I am only inside them and activate them. One who
thinks like this stops with the fulfilment of small desires which they
grant. One who thinks of me constantly and worships them comes
to me finally’, the Bhagawan says.
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further without stopping with whatever they have attained. Those
who criticize do not understand this. The majority of people who
are born with a lot of the impressions of previous birth can only be
raised like this gradually. Instead if attempts are made to reach the
higher stage in the beginning itself they cannot attain it but will
suffer a fall. It is only as a proof of this that in our religion sadhus
and great personages have been born more than in other religions.
258
prescribed the Karmas for dev as and pithrus as that is why it is a
matter of pride that it embraces all who are at different levels.
Another greatness is that the concept of service to others is
extended so that we make offerings to those in other worlds and
through them get what is good for the world.
THRIFT AND SERVICE TO
OTHERS OBJECT OF THRIFT IS
SERVICE TO OTHERS
260
The term ‘ Dharmakshetre ’ in the first sloka of Gita is this
body only. If a crop has to be raised in a field, the soil should be
good; then there is a season for every kind of crop. Kshetra means
a field. What is the soil for the field of a body? A clear intellect, the
sense organs being in a good state and not becoming impure (both
the jnanendriyas and the karmendriyas should be sharp) that is the
good soil for the body-field. Good season is having the energy to
run about and think clearly. Depending on these the crop of
dharma should be raised in this body and it should be made a
Dharmashektra. Spending more than what is necessary is the weed
which prevents the growth of the crop. One being happy at
spending for himself on comforts is like looking at a field full of
weeds and feeling happy. Just as we are careful in removing the
weeds from the field we should cut out the expenses which are
more than what is necessary.
DEBT IS HARMFUL FOR ALL
just as it is said that thrift is not to save more for oneself but for
I helping others, not borrowing too is not only in one’s own
interest but in the interest of service to others. Once in debt, one
has to work for clearing it; when that is cleared borrowing will
become a habit and it will land us in disaster. If one were to create
a situation in which he has nothing for himself, how can others be
helped?
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that he might come in contact with them they would keep physical
distance from him. Do not people run away from someone who is
in debts fearing that he may ask them money? The debtor also will
try to hide himself away from people fearing that his creditor
might ask him to return the money. It used to be said that he would
cover his head with cloth and go about. This was for not being
recognized. Thus he himself keeps away from the community as if
he has been afflicted by some major impurity.
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someone commits the mistake of borrowing that another (the
lender) happens to commit sin. In the end he too suffers when the
Government intervenes in favour of the borrower. Therefore,
everyone should make it a point not to borrow but live within his
means.
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SERVICE TO OTHERS IS
ITSELF A ‘DEBT’!
1 am now going to say something strange. That we have to render
lelp to others is itself a debt we have incurred! We talk of the
‘debt to be repaid to the pithrus’. There are other debts (rina
thrayam); one who is born a Brahmin has debt to repay to the
rishis, the devas and the ancestors (pithrus). It has been declared
that debt to the rishis is discharged by Vedha adhyayana, the debt
to the devas is cleared by the performance of yagnas and the debt
to pithrus is cleared by begetting sons. As part of the Pancha Maha
Yagna laid down by Vedha gasthras, apart from these three,
‘nruyagnam’ that is what needs to be done to other people and
‘ bhutha yagnam' that is what needs to be done to all creatures have
been laid down. Therefore whatever we have to do to other human
beings, the animals and birds have to be treated as the debt to be
repaid.
265
whatever service he can to all beings and creatures in this world
and to the rishis and devas. Therefore this has to be done as if it is
the duty of repayment of the debt. It should not be done with the
attitude of reluctantly clearing a debt but with love and to think of
all those who receive the help as the form of Iswara Himself.
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HOW TO SAVE
T o stop coffee expenses which are more than the expenses for
food;. giving up wearing silk garments; entirely cutting out the
hotel expenses by resorting to self cooking (swayampakam); stop
going to pictures - if merely these four are stopped, anyone will be
without debts and will be able to render financial help to others to
some extent. These concern the daily affairs of a family. Add to
this dowry which has become a social problem and ostentatious
marriages. If there is no dowry and, if thousands are not spent for
the marriages, there will be no financial problem or debt in any
family. There will be enough resources for doing public service.
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ESTABLISHED RULES OF
DISCIPLINE AND CONDUCT
(ACHARAM)
A charam means following the path followed by our ancestors.
It is also called ‘ achara - vyavaharam’. Vyavaharam pertains
to the present. Acharam is what our ancestors have been doing for
a long time as support to good conduct. Since it has been practiced
over a long period, it has acquired strength just as a tree which is
old develops hardness and strength. Only if we lived our life style
on that firm foundation our life will be stable.
268
been able to get as jnanis, and great men? We can say that anybody
is a rishi, avatar or messenger of God but the question is whether in
reality they have the power to relieve the people of their
sufferings. Can we get from these reformists the blessings and self¬
experience that many people are able to get through the traditional
upadesa of a Guru? Can an old order which is like the hardened and
strong tree of tradition be felled for the sake of these people who
keep saying one thing today and another tomorrow? I am not
saying this. Ten or twelve Westerners who have studied a lot and
gone through a lot of spiritual practice have come to me and were
asking me this.
269
responsibility to tell you that you have to follow the acharas laid
down in the Sasthras. Whether what I say appeals to you or not
would depend on the extent which I myself am able to do things
according to Sasthras. Only if I have the power accruing from my
own anushtanam, I will have the power to make you follow the
sasthras,.
How should the Sikhabe? (tuft). The Muslims shave off then-
heads. The Sikhs grow beard and also hair on the head. The
Christians have their head cropped. The tuft that the Hindus keep
is a manthra based ritual laid down by Sasthras. In this also there
are different types like those kept by Sozhias, the Nambudhris, the
Dikshithars and others. Some people tie up at the top (zzrdhva
sika); some people tie in the front part of the head (purva Sikha).
The Sasthras say that each one should have a Sikha in the manner in
which his clan has been following.
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from out of the several traditions of Hindu religion. If you are bom
in a particular family, in a particular place, in a particular country,
it is not something accidental. It is ISwara who has ensured that
you are born in a particular family. He has also considered the
Karmas of your previous birth and planned your present birth in
such a way that even while experiencing the previous Karmas, if
you follow dharma, it is possible for you to evolve spiritually.
Therefore you follow the religious customs of that family.
If one does not follow this rule, that is if he does not follow
his forefathers and if he takes to a different path, that is different
life styles, symbols etc he becomes a degenerate.
272
woman spurning her husband. It is more wrong if he were to say ‘I
will quit this religion and its discipline and take to some other’. It is
like deserting the husband and going away with another person.
That is why it says ‘Pathithobhaveth’.
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DECLINE IN DISCIPLINE
DUE TO REFORMS
T he reason is that the moment one thinks of interfering with
established Sasthras and acharas and reforming them to a
lesser or greater extent the humility to subject oneself to a
discipline becomes a casualty. The moment a reformist leader
changes something saying that it ‘cripples individual freedom’
those around him and his followers get the thought that they
should break all control including the new discipline imposed by
the leader and be totally free. If the leader says ‘I will release you
from the restrictions of the old acharas' and try to pose as a
saviour and a ‘Swayam acharya’ (self-appointed Guru), within a
short time his followers will say ‘If you have given us release from
the old acharas, we will now release ourselves from the new
restrictions you have imposed’.
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WHAT THE GITA COMMANDS
I t is for this reason that Bhagawan has emphatically said (in the
Gita) that even if one or two practices in the old achara are not all
right, one should not interfere with it and create confusion in the
minds of people majority of whom are ignorant. The
knowledgeable leaders of society have to function only according
to the Sasthras. Bhagawan says that they must follow the Sasthras
and be role models even if they feel that some of the Karmas are
not necessary for them, that they are beyond that state, realizing
that if they act against the Sasthras others also will lose their
discipline, lose their mental balance and become confused.
Although people talk about Gita these days all the time,
slffkas such as these are overlooked. In the same way, in another
place He says as a firm conclusion, ‘You have no right of your own
to decide what can be done and what cannot be done. Look into the
Sasthras. That is the authority. Do what is permitted there. Do not
do what is not permitted there’.
Those who want to bring about reforms need GItS. But they
hide the teachings like these or they go one step further and say
that such statements in the Gita are interpolations!
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276
REFORMIST LEADERS
A ll reforms have ended in people becoming free of all discipline
and behaving as they like. It is true that all leaders who start a
reform movement cannot be faulted for the conduct of the people.
Although we who are occupying the ‘ Sanathana Dharma Pitam’ do
not approve of their having given up the discipline based on
Sasthras and traditions we cannot but agree that these people in
their individual life follow truth, right conduct, sacrifice, love etc.
It can also be accepted that to some extent many of these reformist
leaders are educated and knowledgeable and have genuine interest
in guiding the people on the right path. But the serious mistake
they commit is they think that what appears to their intellect as
right is only right and everything else is wrong. Although they are
pure and knowledgeable they lack the respectful realization that
our rishis who had codified the Dharma Sasthras on the basis of
the Vedhas and Manu and other great men were greater than them
in purity and knowledge. One more thing - they do not believe
what the Sasthras say about ‘invisible (adhishta) results’ but act for
practical and immediate results like the Westerners.
277
accrue in other worlds, they ridicule the yagnas for Devathas,
tharpanam and ceremonies to pithrus as mere superstition. They
forget that there is Iswara who dispenses the fruits in other births
or in other world. They think that they control everything, they
only do everything and say that the reforms that they desire should
come about in their own life time. Some of them, lacking in
humility, think that they can achieve anything and draw big plans
thinking ‘I am going to change the world’. As if showing such
persons to the world, Bhagawan says (in Gita)
(16.13)
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THE LEADERS AND
THE FOLLOWERS
rrihere is a difference between the reform leaders and their
X followers. Let us consider this. These days a strange distinction
is being made between the religious virtues and ethical excellences
not related to religion. There is no ethics or morality unrelated to
the gasthras ordained by fgwara. Yet if we subject ourselves to the
old discipline according to gasthras people these days feel that is
shameful and beneath their dignity. Because the Westerners say
that the gasthras talk about invisible principles and, based on that,
various dharmas and Karmas have been prescribed, these people
feel it is all superstition and have a sense of shame to follow them.
Instead of understanding our gasthras properly and making the
Westerners wise, these people consider it fashionable to accept
whatever they say and want to reform as a fashion.
279
old religious disciplines thinking that they can freely do whatever
they want. The leaders have some commitment to ideology,
education, experience, maturity and therefore (even if they give up
religious disciplines) they subject themselves to a discipline. But
how can ordinary people who follow them have such
qualifications? The result is that if the leaders have given up only
the religious virtues, the followers give up the ethical virtues also in
the thought that they need not be under any restraint.
280
This is how the followers of the reforms behave. When the
reformers say ‘No need for discipline enjoined by the sihasthras,
follow what we are telling you’, the followers, after getting some
concession in the society with the help of the leader, bid good-bye
to the rules of the reformers also. In such circumstances the
leaders who are well behaved as far as they are concerned,
condemn these people and expiate by going on fast etc. They feel
ashamed before others when their followers desert them.
Therefore they carry on, winking at what has happened. Only
when it reaches serious proportions they expel them from their
organization. By the time they get the courage to act like this those
who differed from them will gain strength and will be in a position
to start another reform movement. Then they say, ‘Who are you to
expel us? We are getting out ourselves’.
PRACTICAL EVIDENCE
I shall refer to something which has been seen again and again in
this century. Matters relating to Dharma Sasthras have
remained unbroken over thousands of years. Even when divisions
came up as Adhvaitha, Visishtadhvaitha and Dhvaitha, they did not
write new dharma sasthra. Most acharas remained as of old. For
the followers of all Siddhanthas it was only the old Apasthamba,
Aswalayana suthras, Manu dharma sasthra etc. A few have given
up some and added a few but all within these Sasthras. When the
vaidhika achara remained unchanged over thousands of years the
Hindu reform movement which started in this century itself got
split and groups have appeared.
n il
283
PURITY OF MIND AND
EXTERNAL ACTIVITIES
T he reformers give a very easy reason for discarding several
religious acharas and rituals. They say ‘Is it not enough if the
mind is pure? Why rituals? Why all these formalities? ’
284
the feeling in our mind ‘Hey Bhagawan\ I am applying on my body
the mud that had contact with you’.
285
Let us leave aside those who claim to be atheists. They are
only very few. What causes great sorrow is the claim of the
reformists, ‘ Only we understand the spirit of the Vedhas correctly
and interpret it. We release it from the grip of orthodoxy and make
it shine’ and with such a claim under the name of reform they
actually deform what has existed in an orderly way for ages. It is a
matter of sorrow that they are telling those with a lot of impurities
and desires to reach ‘purity of mind’ which is at the top. Just as
they themselves are in the state of Thrisanku, they push down
others far below the state in which they already were. Even if
nothing else is known there should be fear of a Iswara and life
should be conducted on the path of dharma and fairness. People
who had followed the path of their forefathers conducted
themselves properly and with humility. The reforms have
destroyed these. The only thing that the reformists have done in
the name of freedom is to make haughty the ordinary people who
on their own were humble. They have created a situation in which
no one is willing to be under anybody’s control. In the name of
rights it is selfishness that has become everything.
gna sns
286
MODERN SUPERSTITIONS
A lthough they do not accept the ‘invisible benefits’ but look
only for visible results and discard several things as
superstition, they too have created their own superstitions which
cannot be explained by reason and follow them. The people raise
the cry ‘Jai Hind’. What is the immediate benefit accruing from it?
Will the country become prosperous by such shouting? But some
big leaders who ridicule manthras call upon their audience at the
end of their public speeches to raise the slogan ‘Jai Hind’. They say
‘This is not enough, it should be louder’ and make the people shout
three or four times as loud as their throat can.
287
before taking oath or even if they go they may feel a sense of shame
in making it public but these people** never fail to go to the
Samadhis in a procession and pay respects there before being
sworn in.
288
Sasthras and you are in deep ignorant slumber. Wake up’. But I get
a different idea when I see the devil dance. I feel why we should not
give them our ‘foolish Sasthras' like a sleeping dose and make them
sleep.
* It was Karl Marx who said ‘Religion is the opium of the masses’.
289
GOD, RELIGION AND DHARMA
A s soon as God - mindedness is gone, the touch with dharma is
also gone. There is no use in reformists telling ‘We also believe
in God and believe in the soul’. Whether it is God or soul or
whatever it is, only when by the inspiration of the divine power,
the selfless rishis or the founders and prophets of a religion gave a
gasthra, a Bible or a Koran and the same has been followed by our
forefathers and a weighty tradition had been established and the
same is followed, there will be dharma and good conduct. People
in every country must understand: This is the path which Iswara
has laid for us. Even though He can be attained by whichever path
one chooses or even if it is assumed that He can be attained even
without choosing a path, when He who is conducting the affairs of
the universe with so much plan and order has ordained that we
should be born in such and such a place and such and such a
religion, it is His will that we should follow the gasthras which have
been ordained by Him for that place. (Realising in this manner is
real awakening). Having understood this it should be followed. It is
this following the path of achara of forefathers which has been
referred to as:
290
THE DUTY OF A LEADER;
WHAT THE GITA SAYS
ryhagawan has already cautioned in the Gita. He says: ‘If you
JD act different from the customs and acharas of the world
(although so far as you are concerned you may give them up) you
will set a wrong example to the people. Looking at you they will
also give them up. You may due to your evolved state be able to
follow a higher path than what you have given up. Ordinary people
would have only given up what they had followed but will not have
the power and samskara (accomplishment) to hook themselves on
to something higher. They will give up what they are holding on
too and fall to a lower level’. The following slokas contain all these
ideas.
(3.26)
291
the sense organs and not Moksha in which identity of the jivi and
Brahman is experienced. The reason is that if, in the beginning
itself Moksha is mentioned, no one will go after that. Therefore
Karmas have been prescribed for seeming the enjoyments of
swarga. It has been designed this way so that by doing such Karinas
and by the discipline that results from it he will attain purity of
mind even without his knowing or desiring or seeking and he can
be turned to the ultimate and the permanent. Later, yagnas as part
of religion become less. Yet prescribing other disciplines
(anushtana) for worldly benefits continues. ‘Go to Rameswaram;
go round the pipal tree and you will have progeny; do Szirya
namaskaram, eye troubles will get cured, repeat Kanakadhara
sthothram, you will get money -fasthras have prescribed several
Karmas like these for gaining worldly benefits. Most people do
these in expectation of the fruits.
292
THREE DIFFERENT IDEOLOGIES
T here are three views. One is that religion itself prescribes
activities for worldly gains. Another view is that religion must
deal with the pure soul for the sake of high goal and therefore
rituals, symbols, Karma etc should be taken out of it and
reformed. The third is improvement in real life, self respect,
scientific outlook (this is also called reason, that is it should appeal
to the intellect) and since religious disciplines harm these aspects
religion should be reformed. That is there are two groups in reform
itself. One - this is mostly political - reforms to be done entirely for
the sake of worldly life without any connection to spirituality. The
other one: reform religion in such a way that the high spiritual
experiences are made common to everyone. Both these groups are
agreed that in worldly matters there should be no difference
between man and man and there should be equality.
Although both the groups call for reform of religion and both
want social equality, one group wants achara to be changed that is,
to be given up for the sake of spiritual good, the other wants these
to be given up only for worldly goals.
XXX
293
REFORM FOR ACHIEVING
WORLDLY GOALS
rrihose mentioned latter are political leaders. Although what is
X talked about is labour and student movement, women’s
liberation etc, all these are in a way political only. It is our
misfortune that although they try to make a verbal distinction
between social and political, knowingly or unknowingly
everything in our country has become political. There is politics in
religion too! Let that be. These social reformers eliminate the old
acharas and the traditional activities of the people and create a mad
desire for improvement in life style and make them engage in
activities meant to secure it. It is as a part of this that strikes,
demonstrations, clashes etc have been started on a big scale.
294
purified even without our seeking it. Only when we go further and
further in this, we attain the maturity to realize that religious
anushtanarm have to be done not for petty fruits but for the sake of
the Lord Himself.
295
Even when the action does not result in failure but results in
success this difference can be seen. When something is done
according to gasthras and the fruits of that action are achieved one
would feel delicate to approach Bhagawan again for the same
fruits. The realization gradually sets in; ‘What He has done to me is
big’ and therefore ‘I should not keep on worrying Him for more
and more benefits but should practise devotion with love and
curtail such desires’. To that extent it purifies the mind. What
happens when an agitation is conducted and the object of the
agitation is achieved? We see that they claim more and more new
rights and make more and more demands thinking ‘when we show
our strength they are afraid and accept our demands. We shall give
out more threats’. When the agitation fails enmity increases and if
it succeeds desire and ego increase. This is also impurity.
REFORMS WITH SPIRITUAL GOALS
rnpdll now I have spoken about social reforms. What about the
X religious reform movements started with the aim of raising
people spiritually? These also result in the freedom that anyone
can do anything in the name of equality and humility suffers to
some extent. When these leaders who talk of orthodoxy and
superstition say that tradition can be broken that gives courage to
their followers to break everything. It is true that in some places
the followers of such movements properly follow the new rules
and ‘rituals’ prescribed for tire movements in an organized
manner. Yet those individuals who are not part of a colony do not
come under the new rules and disciplines get lost. There is another
fun; when the birthdays or the centenaries of the leaders or
founders of these movements are celebrated, leaders in
government, the intelligentsia and the newspapers write and speak
a lot about such leaders. Releasing stamps and unveiling statues
have become big rituals. But if we see how many members are
there who have dedicated themselves to these movements and how
many are there in Hindu religion which is ‘outmoded’ and
unsuitable to the times’ it will be seen that ninety percent are
hesitant for some reason to join the new intelligent groups and
stick to the old conservative religion.
Even when I talk like this with pride this is one thing which is
regrettable and also to feel ashamed about, it appears. People,
even while remaining in the traditional Hindu religion, cry ‘Jai’ in
support of the new reforms. What does it mean if they are praising
the reforms even while remaining here? They are not sufficiently
involved in the religion in which they are, nor do they have the
comage to go and join the reform movement. On the whole, they
have no conviction. Would not remaining in the traditional religion
and yet supporting the tendencies which denigrate the acharas
amount to harming the mother religion?
297
It is not that only ordinary people commit this mistake.
Some of those modern day religious heads and leaders to whom
people go thinking them to be great and having divine aspects are
responsible for this knowingly or unknowingly.
HEADS OF THE MODERN RELIGIONS
WHICH HAVE NOT BECOME A
SEPARATE SECT
B ecause I occupy one of the Acharya Pltams of Sanathana
Dharma if I talk about this matter, immediately there will be
accusations of vested interests. Because it will be dhosham
(blemish) if I do not speak out what I have in my mind, I speak
unmindful of any condemnations. Now a number of ‘Swamiyars'
have appeared. These people do not make it appear that they have
branched off from the parent body, the Hindu religion and started
a separate reformist religion. Even if there are institutions or
missions carrying their name, they do not show them to be outside
Hindu religion in the manner of reformist movements like Bramho
Samaj, Arya Samaj, Theosophical society etc. These *Swamijis’
call themselves representatives of traditional Hindu religion to
which most people are attached and do not have courage to leave
it. They deliver lectures on our Vedailtha, Ithihasas etc, bringing
out books and do propaganda. They celebrate our festivals. They
teach everything from bhajan to yJga. Seeing this one gets the
impression that these people do a lot of propaganda for religion
more than the religious pitam like ours, and it appears they turn
the people effectively towards religion - what is called renaissance.
Such a crowd goes to them. Some of these people have the gift of
the gab. They talk about spiritual matters beautifully in a maimer
that people can listen with interest and in an impressive way. Some
other people go to some of them because of the belief that they
have power to cure diseases etc. There are some who have such
‘siddhis’ (supernatural powers). People who go to them not only
get benefited this way, they also begin to follow some religious
customs.
299
Therefore religion is benefited even by the individual
‘ Swamiyars' who are not attached to any ancient religious Pitam.
If I open my heart and speak at a time when the educated and the
leaders of the country have branded the ‘Sanathana acharya
Pitam ’ like ours as old fashioned and conservative and created a
prejudice in the minds of the younger generation, it can even be
said that these ‘ Swamijis' are responsible for their not becoming
totally atheist but developing some interest in religion. Let it be
some supernatural power or any other power. They are providing
relief to some people. With that they are inducing in them a sense
of fear and bhakthi. We have to think well of them for their talking
and writing about spiritual matters and making propaganda.
300
Yet when we consider samayacharam (religious discipline)
what happens? These Swamijis give up most of the acharas
prescribed by the Sasthras. The majority of them do not support
the division of authority. (The divisions laid down by the Sasthras
on the basis of varna dharmam and allocating the duties to different
people accordingly). They are also those who have given up other
disciplines also in the belief that they do not suit the times. Talking
of the juice and the waste, the grain and the chaff they consider
whatever is convenient to them as the juice or the grain and throw
the rest as waste or chaff. They have given up the acharas and
anushtanas which are ninety percent of traditional religion telling
that in the name of acharam sanathanis like us have given up the
spirit and clinging on to the skeleton only. Yet they do not get out
of the parent body, the Hindu religion, and form reform
movements but remain in it and create an illusion to the people that
what they follow is true Hindu religion. It is here that I feel that
movements which get separated are preferable. If there is
difference of opinion it would be good to sort it out by proper
thinking and not get out. If that is not possible it is only correct not
to go against the conscience but to separate. Continuing to remain
in the parent body with difference of opinion, injecting into it
views they like and then claim that the original body belongs to
them and that those who have been in it traditionally should go out
is not at all right. We are not worried about getting out. I am not
saying this to protect ourselves either. We do not even cry that
traditional religion is lost. I am only sorry that the permanent good
of the people and orderly development become the casualty.
301
maimer in which the traditional acharasgive purity, though slowly
but steadily. What is permanent about individuals? After him how
can someone with his powers take his place to guide the people?
302
‘sulabagathi’* (these names appear in Lalita Sahasranamam) that
Bhagawan is easy to approach etc have been said to enthuse people
and prevent them from being dejected feeling that there is no scope
for redemption at all. It is true that if Bhagawan wants He can grant
the highest blessing even if His name is pronounced once. It is also
true that if there is strong faith that He is everything we can easily
attain Him. But where does such a faith come? It is only one in a
million cases that we see that He is lifting on his own in a moment.
The general rule is that to the extent we have done sinful Karmas
we have to do Sasthra Karma to eliminate it. That also is His rule.
Things happen as an exception to this rule once in a way. It is
wrong to think that this will happen or should happen to
everybody and give up the rules.
303
entirely relates to the mind, is it not? If each activity is not
according to the way it is designed to be how will it take place?
Where will be order? Will the rule for football be allowed in
cricket? They talk of catholicity only for creating confusion in
achara.
304
them. To cap it all when the modern Swamijisinvite the traditional
vaidhikas, conduct a sadhas and honour them, people think ‘these
are people who are definitely following the traditional way. These
are the people who protect it’.
When one goes near what does one find? It is true yagna,
puja and parayaifam are conducted. They are doing it on a scale
which we cannot afford. But they do these things violating the
rules laid down by the gasthras. Importantly in the name of
equality they do not pay attention to purity (samskar) and create
confusion and remove the severe restrictions and make it
convenient. Although they perform what the gasthras say they do
not perform it according to the rules and regulations laid down by
the gasthras. When an experiment is to be conducted in a
laboratory, there are regulations, ‘it has to be done in this manner,
these are the instruments necessary, temperature should be this
much, the person must wear this dress, metal should not be used,
the person should wear rubber etc’. Only if these are followed the
experiment will be successful. Will any one change these according
to one’s own opinion? The KarmasXaid. down by gasthras are also
like this.
305
THE MODERN VEDANTHIS
r | lhere are some who are of a different type. They do not go out
JL of the religion in the name of reforming it but make a claim that
they are its custodians. They talk of Vedhantha and say that
excepting philosophy all that are ‘Karma’, are only chaff fit to be
thrown away. Really speaking we cannot do without Karmas for
improving the quality of the ordinary person. That is why even
those who have given up the orthodox anusbtanas insist on people
being engaged in working on the charka, making handicrafts etc.
Because I feel what I have been saying again and again is not
enough I repeat it. There is no scope for purifying the mind
without doing Karma and tireless work.
306
mind also will not get rid of its dirt and will not rise above. Even
though outwardly he may be called a philosopher or even a rishi
(nowadays when there are a large number of newspapers
everything is exaggerated) and however much he may shine
through books and lectures, when he is having dirt in his mind,
Bhagawan calls him ‘vimudathma’ - a great fool. One who is
praised by the people of the world as ‘an intelligent person who has
saved us and our religion from those who without any sense insist
on tying ourselves with Karinas' the Bhagawan calls the same
person ‘vimudathma’. He says something more than that.
‘mithyachara ’
Those who follow the acharas - let them be fools, let them be
a bundle of selfish people, let them be merciless people- but such
lapses are not found in them, is it not? That is the power of
discipline.
307
NET RESULT
rpihus if we consider in brief the several reforms of achara: If the
1 old discipline is replaced by a set of new ones, people now used
to violating the old codes would violate the new ones also and be
without any control. Their activities are all for selfish ends.
They are all meant to inflate the ego. If acharas are relaxed
because they are tough and made fashionable, the fruits will also
slip away. Purification of the mind does not materialize. If he says
‘there is nothing in doing things, it is all Vedantha’ he becomes a
lazy person; in such a state not only does the mind not get purified
but it adds to itself more dirt losing whatever purity it may have. It
is just the opposite of acharam. Since the discipline involved in
acharas is gone, he indulges in misconduct - eating anything,
drinking, carrying tales and committing several big sins. On the
whole, it is hypocrisy which will increase.
®® ®/e> <S®
308
THE ONE WHO KNOWS AND
THOSE WHO DO NOT KNOW
jyhagawan warns Arjuna that all people should not be let free to
-/-/fall into the flood of adkarma. I started with this. Then I had
strayed into other subjects but all of them connected with
samayacharam. People do desire for the fruits of their actions. I
told what Bhagawan had said namely that, in the state in which
they are, ‘Nishkamyam ’ ‘Naishkarmyam ’ ‘Dyanam ’ ‘jnana will
not appeal to them. I also said that these people have been
described as ‘Avidhvamsa those who have not gained the correct
knowledge.
309
Kurvanthi - do
thatha - in the same manner
Vidhwan - thejnanialso
Kuryath - must do
What for? Jnani means one who has attained jnana. There is
nothing beyond jnana which he has to get. When he is not in need
of the fruits also what for these Karmas? ’ ‘Oh, that one? Did I say
that he must do for his sake? ’ But if it is asked why then he should
do -
‘Sildrsburloka sangraham ’
310
‘Laka sangraham giklrshur - wishing to take the world on
the noble path.
No, it will not. The reality is that for him there is nothing like
inside or outside! The state in which one is not attached to
anything is jnana. In such a state how will a blemish get attached to
him? There is one other explanation : Does he, in the manner of
the one who pretends to be a Vedanthi, act like this with the bad
desire that the world should think high of him? If the one pretends
to be a /nan/because temperamentally he does not like to perform
311
the Karmas, does not this one who can remain peaceful in the
actionless state of jnana show himself to be lower than what he is,
taking upon himself Karinas which are not at all necessary for him
just out of compassion for the ordinary people? This can only be a
sacrifice. How can it be mithyachara?
312
undergoing hardship and subjecting themselves to a discipline the
Karmas will not only give the fruits which they desire but also a
fruit which they have not thought of namely clearing up their
internal dirt and reducing desires and attachments. Then they will
continue with the performance of Sasthra Karina not for the fruits
of this world but for the proper conduct of the society, the family,
and for the individual to be disciplined and steadily develop
himself. This is nishkanya Karma. The path to it is doing the
Sasthra Karma with fruits in view. What is done with desire for the
fruits is kamyam.
313
k any am (to obtain some fruits) when the means to it is changed
according to the Sasthras instead of the way one wishes to follow,
its quality gets changed. What is of a low or poor quality is changed
to a noble one. Even if the Karmas are performed to fulfill one’s
wishes, once it is to be done according to Sasthras there are so
many regulations ae one has to be up from bed at a particular time,
must have a bath, have food of sathvik quality after such and such
time, bomamio be performed with the body sweating etc. Instead
of doing according to sasthras when these are done according to
one’s own wishes, these restrictions are not there. Because they
are done without a discipline, desire and dirt increase. When the
same thing is done according to the rules of discipline, peace and
purification start materializing. When it is done according to one’s
own wishes only ego increases. There is no place there for fear or
bhakthi. When it is said that it is only Iswara who gives the desired
fruits and that by praying to Him the desired thing should be
obtained fear and bhakthi are created and he gets purified.
SUGAR - COATED PILL
rpihe sugar - coated pill can be given as an example to show the
X people the way of Sasthra Karma for obtaining the desired
fruits and make them follow the right path. It is the desired fruit
that tastes sweet to the person. He is ignorant like the child. Just as
the child does not know that sugar is not good for the body he does
not know that the comforts of this world are bad for the athma.
The rishis who had authored the gasthrashad compassion towards
this child also. That is why they want to give it the peppermint it
wants. Although the child thinks it is peppermint there is medicine
inside. Medicine had been kept inside and sugar coating has been
given. There is a lot of medicine inside which will bring down the
heat of the body. It is only outside there is a little sugar coating
which will increase the heat. This is Sasthra Karma. Outside it is
sweet - satisfaction of the desire. Inside there is medicine of vivgka
which will make it clear that all these desires are only hardship and
bind the person to the right discipline. The child takes the sweet
not knowing that there is medicine inside. Because of that will the
medicine not have its effect?
315
THE DEVELOPMENT OF THOSE
TIMES AND THE DETERIORATION
OF THESE TIMES
▼ * That some reformists say these days is that all people
VV including the ordinary ones must involve themselves in
philosophical enquiry like a jnani instead of gasthra Karma; what
Bhagawan and sasthras say is that even the jnani should do the
gasthra Karma and observe achara and anushtana like the ordinary
person and show to others.
To find out which is correct it is enough if history and the
practical situation are considered. History provides evidence that
so long as we were following what Bhagawanhad said, our country
was a model to the world in respect of truth, dharma, bhakthi,
jnana, culture and civilization and order in the society. Now when
people have started acting according to the reformists we know
what the condition is. As the Gita says so long as the man at the
higher state performed the Karmas as all people have to do and
showed himself to be an example to those below, all people moved
up. Now with those who are in the lower state pretending to have
reached to the top, all of us are going down. The country had
attained a glorious state not only in the spiritual field but science
and arts and commerce (people had gone overseas and traded) only
when the jnani who had given up every thing and was in an
absolutely free state did Karmas according to gasthras and made
others do the same. There is absolutely no basis for the view that
we remained backward in science and economics because we were
only talking of athma and considered the world as an illusion. The
Hindu society became subdued and became backward in these only
due to Muslim and British rule and not because of the religious
acharasand the philosophy*.
* regarding this see the second volume Vidyasthanam - conclusion
and the chapter ‘Vaidika religion that has spread all over the
world’
316
Now when the ordinary people who can get spiritual
purification only if they are under a discipline and control have
been allowed a free run without control we are going down in
everything. One may say ‘You can say that spiritually we are going
down but in science and commerce we have progressed. We have
thoroughly mastered atomic research, electronics etc. But when
people of other countries, who have till now been praising our
country as the country of dharma have started telling that we have
gone down in moral standards what is the use of our progressing in
these? Although we claim that we have progressed in commerce
we feel ashamed when we hear what importers of other countries
say. They say ‘The sample that these Indians show is of a particular
quality; what is being sent is different; they are not honest’. It is
heard that in the matter of development of science they do not
seem to trust us for mutual exchange of information and joint
research.
It is sad that the people have been told with ease that the old
acharasaie not necessary and they have been made to believe this
as Vedhic truth (accepting as Vedhic truth the statement that the
Vedhic way is not required). There is no need for much debate to
decide whether it is required or not. What I have spoken all along is
also not necessary. This can be decided on the basis of a small
matter. Is a debate necessary to decide whether a sick person
needs medicine or not? If we see what happens when medicine is
given and when medicine is stopped, is that not enough? As long as
medicine is given the disease shows signs of coming down and if it
is stopped it goes up. This is seen practically. Therefore does it not
mean that medicine is necessary? So long as the old acharas
317
prevailed there was progress on all fronts and more than that there
was unity and good conduct. Once we started driving them away
these are also being driven away. From this we have to understand
that without that medicine the athma will become sick. If we do
not take one meal and become tired we know we have to take food.
What can be done if we do not realize that, after giving up the old
acharas, peace in individual life and social life has gone and
therefore the old acharas are necessary? Those who are at the
helm do not want to realize this.
a® s®
ST®
318
A NARROW PATHWAY
O ur acharashave come down without any indication about who
established them and when. Ramanujas:, Madhvax,
Chaithanyar and others whose names we know established
traditions at different times. Most of these traditions and the
acharas followed by those belonging to these traditions are like
this, without any information about who established them and
when. It can be said of other religions that a particular person
established the achara at a particular time. The same cannot be said
of our religion.
Those religions are like a tar road of which it can be said that
it was laid by a particular engineer in a particular year. But what
about our religion? This is like a narrow pathway on which only
one can walk and which has been formed by people using it over a
long time. Can we say who laid that track? Not possible. In a
superficial manner it can be said that a tar road is superior. But if
we think about it, the narrow pathway seems to be better in several
respects. The tar road needs to be repaired every year as people go
on using it. But the pathway becomes better as it is used more and
more. Accidents take place on the tar road but we do not have
accidents on a narrow pathway. Some tar roads end up in a blind
alley since there is no way ahead. Will any pathway end up like
that? It is a pathway which is open. It has got softened by our
forefathers walking over it in large groups, a way on which there is
no accident. Although it lacks the glamour of a tar road, it is the
pathway, our old acharas, which will comfortably and slowly
reach us to the Paramathma. If it is said that one can travel by a car
over the tar road and reach quickly we can walk on the pathway
which is a short cut and reach in the same time without accidents.
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MENTAL DISCIPLINE RULING OVER
NATURE S LAWS
M ental discipline results from achara. It is entirely wrong to
think that acharas belong to the external. It is because of the
acharas that the mind develops noble qualities and high level of
discipline grows. If a man’s mental discipline is good his power is
not ordinary. It not only controls and rules over the passions of his
indriyas which is his nature but it controls and rules over the
external Nature. The old saying in Tamil is that if a Brahmin
follows the achara of Vffdha adhyayana there will be one rain for it
out of three.
In the same way it says that for the conduct of the chaste
woman it rains once. The same thing is said by ThirukkuraJwhich
even the rationalists praise. If the king’s rule is just it will bring one
rain. As the reverse of this if these people conduct themselves the
wrong way Nature also will behave in an erratic way.
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mind and bring into it Iswara’s presence (sannidhyam). It is by that
divine power it is possible for him to control and rule over external
Nature.
It is discipline that has kept the sun, the moon, the mind and
gravity in a particular order. It is not just physics. Only if the mind
is good these will also be good and will be helpful to the world.
Charaka Samhitha says that if people’s mind is spoiled then the
disturbances in nature will also increase. We read in stories and
PuraiTas what all miracles were performed by those who were great
in conduct. Just as it is said that if a chaste woman says it should
rain, it will rain, there is also a similar saying about fire which the
story of Kannagi tells. In the same Madurai when the mutt in
which Jnanasambandhar was staying was set fire to by the Jains and
when he prayed to Iswara that the fire should affect their
supporter, the Pandian king, (as initial punishment to bring him to
the right path) the fire affected the king in the form of leprosy.
Newton’s law that action and reaction are equal and opposite
is not only based on the karma theory relating to all activities, it is
also based on the reaction to thoughts and the power mental
discipline has not only on other minds but also on natural forces.
What our religion has said as applicable to the mental plane, the
metaphysical plane and the physical plane is what Newton’s law
says only with reference to the physical plane. When he said the
reaction is opposite it will not mean that the reaction to good will
be bad or reaction to putiyam will be sin. The reason why he said
‘opposite’ is : If a ball is struck against a wall it rebounds with the
same force in the opposite direction. Since all reactions in the
physical plane are like this the way our piulyam spreads outside it
returns to us from outside; what is bad (sin) is also like this. That is
its meaning.
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become cold long before. They say that somehow heat keeps
generating in it and they try to guess the reasons for this. The
original reason is Iswara’s power only. It is that which keeps
feeding the sun with heat so that heat remains constant for the sake
of ‘prapancha dharma’ (for the orderly behaviour of the world and
for the sake of life in the worlds). Even though scientists keep
questioning and find out reasons, ultimately they get stuck against
the origin for which science cannot give reason. Great people like
Einstein say that that is Iswara sakthi and bow to it. Since mental
discipline and the orderliness of human life are another form of
dharma which has the same Sakthi it is mental discipline which
makes Nature too favourable or unfavourable.
322
‘IndriyaiiimanObuddhih sath thvam thejGbhalam dhruthih
Vasudevathmakan yahu kshethram kshethragna eva cba ’
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THE INTERNAL DIVISION OF
RELIGIOUS ACHARA
(MADHACHARAM)
(THIS IS AN EXPLANATION OF THE EARLIER TALK*)
324
The question arises from this: Is it wrong if one were to leave
the Vedha religion and go to another religion? Does he become
fallen? Or if a person goes from one division in the Hindu religion
to another division, does he suffer the blemish of becoming a
pathithan?
325
tradition without getting separated. All people followed the same
samskaras and acharas according to dharma Sasthra. Even in the
same family different members followed different systems of
philosophy and some were worshippers of Siva and some were
worshippers of Vishnu. They were performing the Sroutha
Smartha Karmas’ (What follows Sruti is Sroutham. What follows
Smruthi is smartham) namely the Pancha Maha Yagnas, the forty
samskaras, sandhyavandanam etc without any difference. It is
only in later days that divisions came up on the basis of philosophy
and worship of different gods. This is what you have said.
Therefore if someone is born a Dhwaithi can he not become an
Adhvaithi out of conviction? If someone in a family in which only
Siva puja was always being performed, has bhakthi towards
Vishnu, is it wrong if he gives up what has been practiced at home
and takes to Vishnu puja7. Since such freedom existed during the
times before the divisions developed, even now if without going
against the Vndhic religion, he gives up the achara of his clan and
according to his conscience he acts differently, how can that be
wrong?’
326
although they too largely followed the ancient Dharma Sasthras in
the matter of acharam, anushtanam and samskara. Along with
these they introduced something more as a mark of identification
of their new division (SamaSrayailam, Mudhradharafiam etc).
They also made a few changes by reducing the importance to
Sroutha Smartha Karinas and giving greater importance to Puranas
etc. In the matter of pundram also (wearing the symbol on the
forehead) they made some changes’ -1 said all these, is it not? On
the basis of this, they ask ‘From what you have said it appears that
the later day acbaryas had acted contrary to the kulachara (the
acharas followed by the clan). If that be so, how does it matter if
someone while remaining as a Hindu goes from Smartha to
Vaishifava or from Madhwa to Smartha?' - the argument goes
thus.
327
The first question : Because of conviction in a philosophy
can one change from Dhvaitham to Adhvaitham or Adhvaitham to
Visishtadhvaitham and, for this, whether the kulachara can be
given up.
328
samayacharam. Did I not say that it is for the purification of the
mind? I did not say that he should perform the Sasthra Karma as a
direct means to attain the final goal, the practical experience of the
truth of a particular philosophy. Whether it is Krishna
Paramathma or the acharyas - Sankara, Ramanuja, Madhwa -
whatever they said as achara anushtanam in the form of Karmas
and external symbols is only for purification of the mind and not
for experiencing the final goal of thathva jnana (knowledge of the
truth). (What I say as jnana here will also indicate the correct
undertstanding of bhakthi in Bhakthi Siddhantha). Whatever
siddhantha it is if one should get the maturity to understand its true
import it is possible only if the mind is free from impurity. So long
as the mirror of mind is dirty and shaking, the truth of no
philosophy will be reflected clearly or in a stable manner.
Therefore even if the philosophies are different, before realizing it,
attaining purity of mind is common to everyone. What has been
repeatedly said is that achara anushtana are for acquiring purity.
In other words the Karmas in the form of achara anushtanas have
been prescribed not as a direct means to the final goal of becoming
accomplished in philosophy but as a means to accomplish purity of
mind which leads to the final goal. There is no direct relationship
between philosophy and activity.
329
achara anushtanam for Adhvaithal. But in accordance with what
the adhvaitha acharyas and their mutts have prescribed, the
followers of Adhvaitha also do the Karinas like bathing, puja,
pilgrimage, annual ceremonies etc. The Vaishliavas do the puja in
the same way as the Saivas. SaJagramam and Lingam may be
different. The neivedyam may be different. If the Vaishnava fasts
and keeps awake on Vaikunta EkadaSi day the Saiva does it on
Sivarathriday. All in all, the activities are the same. In the same
way some kind of symbols must be there on the forehead - may be
a dot, ThirumaU or Vibhuthi. The ladies may wear the sari in
different styles but the basic feature of both the styles is the same.
Even when one becomes a sanyasi there must be some symbol -
Eka dhandam or ThridhaHdam.
330
In the sloka ‘Sikam .... pathitho bhaveth’ Sikam and
Pundram refer only to external symbols. Sutbras refer to the
Sroutha Smartha Karma and says these should be what the
forefathers have followed ( samayacharameva) but it does not talk
about the faith in the particular philosophy.
331
your mind through this and go deep into Siddhantha. Even after
that, do not give up the old achara. Once purity of mind is attained
and Siddhantha also is experienced, so far as you are concerned
achara whether old or any other is not required. Yet in order to
show the path to others in the world continue doing the achara
anushtana of your forefathers. This is Bhagawans commandment.
[Gita).
332
birth, there will be greater clash, it appears. The Visishtidhvaithi
does not merely say as his philosophy ‘It is the Paramithmi who is
common to every one who as the Antharyimi of the Jivithmi
controls and operates from inside and operates from outside as
Jgwari. The jivi even after attaining mukthi, instead of becoming
one with it, realizing that he is a spark of it remains with devotion
as a separate entity under its suzerainty. But he does not stop with
mentioning the Paramathma in a general way. He says ‘That
Paramathma is Vishnu only not Siva; His colour is this, He has so
many hands, He has to be decorated well and worshipped’ etc. In
the same manner the Saiva Siddhinthi also talks of another
philosophy. Although it is closer to Adhvaithi than to
Visishtadhvaithi there is no Adhvaitha unity in it. He too, true to
the name of the Siddhinthi, instead of talking about the
Paramathma in a general way, says ‘He is Siva, not Vishriu; He is
like this. As a form of worship He should be given continuous holy
bath’.
333
puja to Vishnu. How can I perform Vishnu puja thinking in my
mind that it is Siva puja*. What is the answer to this?
This too is not satisfying. Have not all the Karinas been put
together in an inseparable manner with the result we cannot talk
separately of bhakthi, Karina and Sasthra Karma*. Even in
sandhyavandana which is common to all, during sankalpam if one
says ParamffSwara Prithyartham another, because the word Iswara
reminds him of Siva (even though Iswara and Bhagawan both refer
to one Paramathma) thinks he should do the sankalpa for the
satisfaction of Maha Vishnu and says ‘Bhagawad’ in the place of
Iswara. If one who is born as a Saiva wants to do bhakthi to Vishnu
he may have satisfaction only if he wears namam reciting the
names, Kesava, NarayaBa etc. If he is told that he must wear only
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Vibhuthihe has to wear it only by repeating Siva Panchaksharam.
Along with Sika and suthram, since wearing the pundram also is to
be done according to one ’ s p urvachara and that there should be no
change in the deity also, it is a handicap to natural bhakthi. Thus
even in external symbols and other Vedhic duties which are not
part of devotional worship, some god who has been established in
the traditions of the ancestors has been linked!
This also does not satisfy. The worry is : Today people want
to be free to do anything and they are after sensual pleasures and
are becoming atheists. When such is the case if we free from the
customs of the clan those who are keen about some dharma,
bhakthi and spiritual truths, although they may seek freedom now
for a good goal, having got used to the freedom if they start being
free and act without control in other matters too what would
happen?
To Arj una who thought how all the relatives and friends like
the Pithamahah can be killed in war to uphold kula dharma and put
down his bow, did not Bhagawan say this ‘The Sasthrashave given
you only this swadharma. Will I tell the Brahmin that he should go
and fight a war? Has not Iswara created you as a Kshatriya?. If that
335
is so it only means that you have to act according to kulachara
appropriate to the kshatriya. There is no use your crying, ‘if I act
that way the clan will be destroyed, the noble ladies will suffer a
fall’ and remaining obstinate. Do not look to the fruits. If Iswara
has given this kind of birth whatever way the gasthras show for
such a birth must be followed. Do not consider that you are
causing distress to others or even if you have any amount of
difficulties or mental worries or guilty conscience do not consider
all these’. After talking in this manner finally he says ‘Above all
these, are you going to lose your life? Let it go. If one conducts
himself according to swadharmam, it is better if he loses life in the
process of acting according to it’. He says conclusively
SwadharmaNidhanam Srayah
‘ParadharmO bhayavah ’
What our ancestors had been following over the last eight or
ten or twenty generations we call Purvacharam and we say that the
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same should be followed. But if we see what the ancestors of our
ancestors had been doing it is found that our ancestors had been
doing slightly differently. Some have been dropped and some new
things have been added. It is what I have said earlier: Till about one
thousand years back what prevailed as common to everybody was
only one acharam and that was Smartha acharam. It was only later
that new traditions appeared and changes, additions, reductions
have been made in the achara anushtana. Then the new acharas
(not totally new; more than three fourths are Vaidhika acharam
only; a quarter may be different) prescribed by the acharyas of the
new sects have also come down through several generations and
they have also become established samayacharam. ‘Now you say
that we should not violate this samayacharam also. That is all right.
But did not the new acharyas make changes in the then prevailing
common smartha Sampradhayam and thus made changes in the
purvacharal Does it not then mean that they themselves had not
acted strictly according to purvacharamV I can be cornered
further also. ‘Why do we want to change the acharas of the
forefathers? It is only for worshipping our Ishta Devatha. We are
not becoming atheists. We are only asking whether we can change
either for the sake of Siddhantham or Ishta Deivam. You have
given reasons why acharam should not be changed for the sake of
siddhantham. Now what remains is the question of Ishta Deivam.
You are wanting to say that in this also we have to follow the
Purvacharam only. But if we consider it, making a distinction
between our immediate ancestors and their ancestors, it is seen
that our immediate ancestors had differed from their ancestors. It
is also very clear that in the matter of Ishta Deivam right from
Vedhic times upto about thousands years back the purvacharam is
supportive of us either in Vedhas or in Smruthis. It has not been
established that a particular god is higher and therefore he is the
ultimate. It talks of all gods as Paramathma and provides space for
the worship of Ishta Deivam according to one’s liking of a
particular Murthi; it is also said that if one has liking for a
337
particular Murthihe should not talk in a derogatory manner about
other gods. It is for this reason Panchayathana puja is prescribed
so that even if the Ishta Deivam is the main in it the others are also
worshipped and an attitude of reconciliation is developed - all
these have been told by you during upanyasam. Therefore when
the acharyas who came later said that Siva is higher or VlsbiTu is
higher and that has come to us as kulacharam what is wrong if we
change this kulacharam which is different from the ancient Vedhic
dharmas and go the ancient way in the matter of worship ? It would
be wrong if, like the reformers, we say that the karma kandam of
the Vedhas, the Sroutha smartha suthras, dharma Sasthras should
be given up and that only Vedantha is the essence and the rest is
chaff. We accept all these and say ‘Worshipping Ishta Deivam is
consistent with these; further, elevating a single god only to
‘Parathvam’ is not according to the original Sasthras. It is for this
reason that we seek freedom from the kulacharam which makes it
mandatory to practise bhakthi to a particular god only. How can
this desire which is not at all against the Vaidhika Sasthras be
rejected? ’ Such a question could be raised.
338
Therefore I feel like making a compromise. Since there is no
alternative I give a compromise suggestion.
339
someone else at that time might have attacked Vishnu in a
derogatory manner. There was Appaiya Dikshithar. He was a great
Adhvaithi. That means he not only delivered lectures on Adhvaitha
but he had experienced it (anubhuthi). He had written that Iswara,
Ambal and Maha Vishnu, each of them is Paramathma Swarupam,
that they are ‘Rathna Thrayam’ (Three gems). Even he, wrote
more about ParameSwara than other gods and established the
glories of Siva (Siva Mahima). The reason is that at that time the
influence of staunch Vaishnavas was beyond limit. It is only for
countering it he had to do more relating to Siva. Thus it is possible
that during the time of each acharya there was a move very much
against the purvacharam and therefore they too might have felt
compelled to go differently. Just because they thought that their
god was superior and downgraded another and vilified you do not
behave that way. You do not vilify them also. It is clear that the
fact that people who had great devotion to the old arrangements,
unlike people of these times who without fear or humility violate
the restrictions of Sasthras, thousands of them had followed those
acharyas who had slightly deviated, would show that they had the
power of Sathyam. Definitely they were great and were men of
good conduct, far better than the present day reformers. Not only
that. Now if the original founders of reform movements were men
of good conduct, later it is rare to see such persons in that
movement. The greatness of our religion is that from time
immemorial great men (Mahan) and Siddhashave appeared in large
numbers here only. It is only in our country that achara
anushtanam is being followed with great discipline and in a manner
not found anywhere else in the world. From the very fact that great
men have appeared in such large numbers as not seen anywhere
else in the world it is clear that it is this achara anushtanam which
is the reason for the noble conduct. The fact that in the movements
in which purvacharas have been discarded, men of exemplary
conduct have not appeared in large numbers strengthens this view.
But when we look at the Sampradhayas in which Vaidhika sasthras
340
are being largely followed and other things have been changed we
find that even after the first acharya of the Sampradhayam, a large
number of great men with high qualifications, those who were
direct recipients of Bhagawan’s grace, and others who had the
power to bless those who followed them have appeared. Even
today we find that there are a large number of them who follow the
anushtanas strictly. Instead of just stopping with mere talk the
power of thousands who practised strict anushtana have come
through generations from the time of their acharya and have
strengthened it. Just as the aerial root of a banyan tree becomes a
tree by itself and gets strengthened, in all these Sampradhayams
the samayacharam relevant to them has become strong and with
substance. Without thinking about personal conviction or its
absence if one thinks, ‘To think on these lines is itself sin. When we
are born to a father and mother we worship them as god
irrespective of how they may be. Since we are born in this
sampradhayam, this is like god to us: With faith and with the
attitude of sacrifice if these are followed, the power of anushtanam
of the forefathers will protect those who follow them.
341
decide not to add to it but as far as possible keep aside personal
goals and desires and stick to the discipline.
342
mentally recite sthothras of Siva and worship; we can go to Siva
temple, there we can have dharSan of Siva to our hearts’ content
and do namaskar to Him; we may associate and involve ourselves
in upanyasam concerning Siva. If the elders at home say that even
this should not be done one need not listen to their objection. But
one need not also quarrel.
That means the original Smruthis say, ‘We have given the
general rule. With this formation each should particularly follow
the rules regarding Sika, Suthram, Pundram etc according to his
343
kulacharam. Therefore it does not appear that Smruthi itself
approves of derating from the kulacharam and going closer to the
original Smruthi. Even Bhagawadhpadha who rejuvenated the
Smruthi tradition and established it, when asked ‘Which is that
which has to be protected as something greater than life? ’ says in
‘PraSnothra Rathna Malika’ ‘Kula dharmam’. Instead of saying
‘Vedha dharmam’ or Smartha (on the path of the Smruthis)
dharmahe says ‘Kula dharmam’.
‘Kula dharmah ’
THE GREAT ONES
WHO ARE EXCEPTIONS
W e should not consider as role models the great ones who,
when in a state beyond their control, had violated their
kulacharam. It is with the authority of their extraordinary inner
experience they did like this ignoring all oppositions. We should
not be under the illusion that we are in such a state of experience.
There have also been great men who were well versed in
Siddhantha, could debate and establish in addition to this kind of
experience, in a state beyond their control had deviated from their
345
kulacharam. One who was born a Vaishnava in Kanjanur and who
later occupied an exalted place in .feivism as Haradhatha
Sivachariar held in his hand a red hot iron to establish the glory of
Siva and became a Saivaite. There is this story that Thirumazhisai
azhwar had the name ‘Siva Vakyar’ and as a Siddha he sang on
Siva. Yet later he became a great Vishnu bhaktha to the point of
becoming one of the twelve Azhwars. These are not general rules
but exceptions. If we take these as our examples, then exceptions
will become the rule.
346
a heap of husk, then setting fire to the husk died a slow death. The
lesson for us in this is not that he had left kulacharam in the middle
but that instead of becoming a pathithan he thought it was better to
die that kind of cruel death. It was only because the wife should
not go against the husband’s ways, Mangayarkarasi did not boldly
and openly follow the kulacharam and not because she wanted to
behave as she liked.
THE DUTY OF RELIGIOUS
ENTHUSIASTS
S upposing we do not have a sense of fulfilment in the kvlachara
which is ours by birth and we get it in another acharam of the
Vedhic tradition, even then, we should outwardly follow our
kulacharam and try to keep within us the worship we like in the
manner of Kumarila Bhattar and Mangayarkarasi. If our
attachment is strong and true we will also come out victorious like
these two persons and a day will come when we can boldly act
according to our conviction.
348
Although, as far as he is concerned, he gives up one good path and
goes to another, in this age of freedom others will see him and
become bold only to give up the kulacharam but instead of going to
another acharam they will only go the wrong way, is it not? In
other words he encourages others to become pathithan. Will the
blemish of becoming a pathithan spare such a person?
350
In English a person’s qualities which are internal are referred
to as character and how he acts externally is called conduct. Both
acharam and ‘ozhukkam’ are composite words which refer to both
character and conduct. This does not deal merely with morality
and ethics which relate to life in this world but talks of the rules
and regulations (what can be done and what should not be done)
relating to various activities and samskaras which are helpful for
the other world.
352
brought in the skull bone and just as however good is cow’s milk, it
will be useless if it is kept in a pouch of dog’s skin. Simply because
some persons deliver lectures on Vedhas and Upanishads, do a lot
of research and write books that does not mean they have attained
purity. Because these people have given up the acharas, their
telling others also to give them up has no value. Only the life of
those who are pure and what is preached by their own personal
example have value. It is because a number of pure men have
followed the acharam for several generations that it has come to be
known as Sad acharam and Sishtacharam. What is followed by
those who are ‘sath’, that is who are good and noble is
Sadacharam. Sishtas are those of noble character and who lead
blemishless life. Such people have been following the acharam
according to the Sasthras, what the modern people discard saying
‘These are not related to the soul’. Although it may be said,
‘getting the experience of the self through jnana and getting the
experience of Iswara through bhakthi are both internal and all
acharam relating to Karma, symbol etc concerns the external’,
there is no way that these goals can be attained if acharam is given
up.
ORDINARY DHARMAS
IN ACHARAM
■jt appears that acharam has for its important component the
Aexternal cleanliness - Soucham. It is true that Soucham is
important in this because purity is important in acharam.
Soucham is the fourth in the five ordinary dharmas (samanya
dharma). Manusmruthi has prescribed five samanya dharmas as
common to all people, of all jathk. Of these, what is said first is
ahimsa, the second sathyam, the third astheyam (non-stealing) the
fourth Soucham and the fifth is the control Of the sense organs.
Although it may appear that acharam largely comes under
Soucham, close examination of the Sasthraswfll show that acharam
embraces all the five dharmas. Let us see how.
354
taking possession of another person’s property. Not returning a
loan, creating false documents and claiming someone else’s
money, not paying the lease rent - all these come under Astheya
which is the third in the samanya dharma. In criminial cases,
punishment is meted out for indulging in violence, murder etc.
Since physical clashes and killings are prohibited, these come
under ahimsa implied in acharam. Robbery etc come under
astheyam. Since dishonouring women, prostitution etc come
under civil or criminal offences, the rule of acharam prohibiting
going to jail also explains the fifth samanya dharma namely control
of the sense organs. Apart from this, the system of acharam has
excluded those of bad conduct as unfit for any kind of gasthra
Karma. In the same manner in the literature dealing with acharam,
there are different laudatory references to sathyam, compassion,
sacrifice, absence of miserliness, ahimsa etc in addition to the rules
regarding goucham. In several places it would be said: ‘One who
does not observe a particular acharam will incur the sin that would
accrue for going back on one’s promise, for telling thousand lies,
for inflicting cruelty on other creatures, for stealing gold, for
thinking of another person’s wife etc. If we see the list of sins
mentioned here, it is clear that acharam which appears to come
mostly under goucham establishes the other four samanya
dharmas, namely ahimsa, sathyam, astheyam, and control of
sense organs.
355
Ultimately all these acharam have for their goal cleansing of
the mind. The way to remove the dirt in the mind is to bring the
senses under control. Since acharam is meant to bring under
control the senses that wander as they like it is the same as ‘Indriya
Nigraham’. Thus all dharmas are covered by acharam.
THE RELATIONSHIP BETWEEN
DHARMAM AND ACHARAM
I t is also expressed in another way - for the medicine called
dharma the food restriction is acharam. For the disease to be
cured, is it enough if merely medicine is taken? Restrictions
regarding diet etc, are also to be observed. When there is high
fever what will happen if along with medicine cold food of the
previous day is taken? Will not the medicine lose its effect? In the
same maimer, the medicine which is dharma based on character
and conduct will not be effective without the acharam like external
cleanliness, symbols etc. (really speaking cleanliness as an aspect
of acharam is not only external cleanliness but also internal purity.
But because of popular conception I said like this). I shall give an
example to clarify how acharam will be like the dietary restriction
for the medicine of dharma. Performing pithru tharpanam is a
dharma common to all jathis. The medicine for discharging our
debt to pithrus is to remember the forefathers, recite Vedha
manthras or a manthra of the form of sloka and offer thil seeds and
water. When doing this one should take bath, wear the dhothi in
the orthodox style and do it facing South. The sacred thread
should be on the right shoulder. These rules of acharam are like the
dietary restrictions for taking medicines. If bath is not taken or if
the sacred thread is not on the right shoulder and if it is performed
facing North it will have no effect.
357
CONTAINING EVERYTHING
Tust as all ordinary dharmas are covered by acharam several other
J matters are also in it. Matters relating to health, hygiene, medical
treatment, psychology, modern science, morality, love etc are all
included in acharam. Its great merit is that it elevates all these to
the spiritual level.
358
REWARDS -
SEEN AND UNSEEN
A ccepting the acharas which accord with the science we
.understand and the ethics we like and discarding others as
superstition is wrong. What we understand and what we like give
results which we can see. If the teeth are not brushed, there is foul
smell and teeth are also afflicted by disease. This is seen
practically. We see that drinking spoils the mind and there are
serious consequences to the family. Therefore we accept what the
sasthras say that the teeth should be cleaned and we should not
drink. But if it is said that only if all the acharas are proved to be
useful in practical life they can be accepted, it is wrong.
This is what Sasthram says. Here what is said is that both the
kinds of fruits become available by taking bath early morning and
therefore prathah snanam is praised.
359
turmeric water on the head). Generally the bath should be had
early in the morning in cold water from head to foot. The direct
benefit of this is seen by the body getting cleaned. Also taking bath
at that early hour removes sleepiness and laziness, creates
enthusiasm and makes us active. The mind also becomes clear.
Even according to medical science, the bath taken at the early
hours strengthens the whole nervous system and many nervous
ailments affecting people these days will be cured. There is also the
psychological effect that it cools down emotions and creates
calmness.
360
they have given us rules of acharam regarding matters which give
invisible results. It is not a sign of intelligence to ignore them
thinking that there is no direct proof or scientific basis or that it is
not according to our social ideology. What does not occur to our
buddhi could be in the great buddhi of Iswara. It is necessary that
we must have the faith that these can be given to us by the great
ones who are united with Him. Acharam is not mechanically
observing a certain routine. It is important that in this, along with
bodily austerities, devotion and interest of the mind is also
combined. Otherwise there will be no fruitful effect.
RELATING ALL ACTIVITIES TO
IswarA
M - anthras have been given so that even when doing the
usterities the mind can be involved with Iswara or the
several Devathaswho are His agents.
362
father and mother. Therefore the following guidance has been
given: ‘When we make sincere efforts to act according to sasthras
and we strictly observe the achara anushtanam, if at times it
becomes difficult for us, then - only then - instead of such strict
regulations or difficult austerities it would be enough to think of
Him, repeat His names and He will liberalise the achara
anushtanam and shower His grace in the thought ‘ we can pardon
this child which has done so much’. If this is taken as an excuse and
one says ‘I will be without any acharam, it is enough if I do bhajan
Hare Rama, Bhagawan will not get deceived by such a lazy one who
is indisciplined and will not bless him. It is true that if one were to
sincerely repeat Hare Rama whole-heartedly and gets lost in it, he
is not in need of any acharam and Sasthram. It is true that there
have been persons who, by repeating the names of the Lord, have
performed miracles but we ourselves know whether we are in that
state or not.
eAa gns
363
THE SUBTLETIES OF SCIENCE IN
AchAras sAsthrAs
I find that for sometime now there is a more respectable approach
o our acharam than it was in the earlier generation. Previously
those who were English educated thought that all our acharam is
meaningless talk. But for some time now I have been noticing
something funny - even though science and spirituality appear to
conflict with each other, as science progresses and new discoveries
are made they express the wonder ‘What is this! This is wonderful.
The Indians of yore whom we thought were backward had found
out these scientific truths without our laboratories and
instruments and have mentioned them in their sasthras] ’ You must
have seen in the papers sometime back. The Russians are
Communists and atheists. When we say ‘What is this homam, the
house being filled with smoke and irritating our eyes’ Russian
scientists have praised our homam saying that several kinds of
pollution including atomic radiation can be countered by the
smoke of cow dung cakes. Like this, doctors have said earlier that
the spread of the smoke of several twigs (samith) burnt in homam
helps as antiseptic. They also say that there is sound basis either
medically or scientifically for several things we use in our puja and
other activities laid down by sasthras like ‘dharbam’ (a kind of
grass) Thulsi, Bilvam etc. When it is said that during the time of
eclipse ‘dharbam’ should be laid on everything, people used to
ridicule it. They made fun of it saying ‘They say a snake is eating
the sun and to cut its tongue they have laid dharbam’. But now
people are noting that during the period of eclipse in the
atmosphere and other spheres above it also lot of contamination
and radiation occurs, that even a child in the womb is affected and
therefore the prohibition on eating during eclipse due to pollution
has a lot of meaning and the dharbam has the power to counteract
it.
364
There is a view that if all are taught all sciences, it will only
end up in every one making an atom bomb and it is to prevent such
a situation we have been given only what should be done and the
reason for it has been given to ordinary people in the form of
stories that ‘Raghu snake swallowed the Sim’. I will not accept that
this view is entirely correct. It is true that they thought that if
scientific truths are known to everyone it will end in disaster. But it
is not correct that it was for that reason that they fabricated
stories. We have to take it that such stories are also true. What all
might happen in the Lord’s Ilia (sport) which we feel are not
practicable! How do we know?
365
I have said that for sometime now educated persons have
started showing respect to our Sasthras since they have come to
know that in several respects they accord with science. When
science had developed a little, they ridiculed. Now, when it has
developed substantially, they have started praising some aspects of
our Sasthras. As science keeps progressing they will find that more
and more aspects of Sasthrahave scientific basis.
NOT SUBORDINATE TO SCIENCE
B ut what I say is that while this is a matter for feeling happy as
far as it goes, to think that all our acharam and anushtanam
should be brought under the scanner of science and proved on that
basis, is not correct. My view is that the very idea that our gasthras
should agree with science or our social ideology or anything else is
wrong. The truth of gasthras is its own authority. That is a super
science given by rishis (superior science which is beyond our
science). It is the authority for everything else. It will be topsy -
turvy to say that this should be acceptable on the basis of other
things. While we should change our social concepts born out of our
little brains according to gasthras it is wrong to think that gasthras
should bend to suit our social concepts.
367
acid. If we think that sitting on a wooden plank to perform
Vaidhika Karmas, is only to prevent the electrical energy of the
manthras from escaping from us then we may have to logically
accept that we may sit on a rubber cushion or instead of a
pavithram (what is made of dharba grass and worn on the ring
finger before commencing any Vaidhika Karma) we can wear
gloves.
368
do it. Iswara is not only the electricity which can be experienced in
a scientific instrument but he also knows our objective and
showers His grace for that. Therefore He also sees to it that during
dhyaha the same magnetic power gives us good power. Do we not
achieve many good things with the help of electricity which gives
shock? In the same way, although life force flows through the
body, there is great difference between the state of lying down and
sitting in dhyana. Apart from that, by doing japa, facing North, we
can easily attract the waves of anugraha of the yogis and jnanis
who are in Meru. Now the spread of someone’s internal qualities,
love etc and telepathy which is two minds getting connected
without a mike and a phone are being accepted on scientific basis.
Now, when science finds out the truths which were not
known earlier, it starts praising several acharas which it had
ridiculed earlier. Having bed coffee without cleaning the teeth; not
taking daily bath; covering the body all the time with thick cloth by
wearing shirt and suit - educated people have started telling that
369
these do not suit the climatic conditions of our country and power
of digestion related to it. They say all these will lead to sweating,
accumulation of dirt on the body.
370
differ from man to man. These make it clear that if in the name of
equality everyone has physical contact with others like touching
etc and are not concerned about bodily pollution etc the type of
development which is particular to each will be affected. One
should not he down on another’s bed, should not wear another
person’s clothes, should not drink from the vessel used by another
person - all these have been prescribed only for protecting the
personal magnetism of individuals.
371
is the Ganges water, we were surprised. We took water from the
Ganges from the very place where the dead body of a person who
had died of cholera had been disposed of and tested it. As if by
some magic, not a single cholera bacteria was found in that water’.
This is happy news. But we worship Ganga not because she
destroys disease causing bacteria but because she destroys sin,
destroys the cycle of samsara. Sins and puny a, moksham and hell
will not come under the theory of scientists nor can they be tested
in a tube.
372
They say that several rules of Sasthra can be appreciated
from the psychological point of view. They also say that it is
psychologically satisfying to worship the cow as Gomatha, which
gives milk, ghee, curd, dung and urine all of which are good. That
is also true. But the divinity of the cow is beyond psychology.
Importantly it is because of this divinity she is worshipped. We are
proud that our forefathers had known not only the use of milk and
ghee like the people of other countries but also the purifying
properties of the cow’s dung and urine. But when these five are
mixed as panchagavyam (‘Go’ is cow; gavyam is what is connected
with the cow;. Panchagavyam means the five which are connected
with the cow) and given for being taken in, it is not only for the
physical purification of the body but for the purification of the soul
- panchagavyam has the power to remove sins and generate
punyam. Because it is taken along with recitation of manthras this
power increases. It should be noted that it is in the context of
‘punyahavachanam’ that taking panchagavyam has been
prescribed.
373
our research using instruments great men of yore had known with
much ease should put us wise to the fact that divine secrets do not
end with our intelligence. It is folly to brand as superstition what is
said by those who had known those secrets. It should be clear to us
that this is our superstitious faith in our small intelligence.
ACHARAM IS FOR SPIRITUAL
SATISFACTION
I have been talking about the cow. If turmeric is applied on its
ace with a dot of kumkum, the horn is decorated, a garland is
put around its neck with bells it will be beautiful to look at. Just as
there is psychological satisfaction in adoring the cow which is of
help to us in many ways, we get artistic satisfaction in decorating
the GOmatha. Yet if we want to do archana to the cow it has to be
done at the rear near the tail, whether we like it or not whether
there is any reason for doing like this or not - there is no place for
such questions. Would the rishis who had formulated the rules of
acharam for which we come to know the reason one by one have
said ‘Don’t do puju to the face of the cow but do it to the rear;
there only Lakshmi resides’ without reason? We have to do it with
faith. Then we will become aware of Lakshmi who resides there.
Whether we get satisfied psychologically or otherwise or not, we
have to subject ourselves to the gasthras and act accordingly.
Sasthras and their acharas are there only for spiritual satisfaction
rather than all other kinds of satisfaction. That is the satisfaction
for all times. Others will disappear the next minute and would
result in dissatisfaction. If athma is to achieve perfection and feel
satisfied it is possible only if sins are wiped out and punyam is
earned.
375
something special in the temple and we must go there and if there is
no facility for taking bath after visiting the sister, we have to go to
the temple without seeing her. We have to make that sacrifice. It is
not fair to blame the gasthra saying that it has no human values. If
such an accusation is made then we have also to blame the medical
science that is being practised in the maternity home. Why? Would
they allow us inside the operation theatre? Someone who is very
close to us is undergoing an operation in a serious condition and
supposing we say that we cannot wait outside in a state of suspense
for two to three hours and therefore we want to be inside the
theatre, will the doctors allow? We accept what the doctors say in
the interest of the life of a person, respect their good intentions
and we do not go into the theatre and thus sacrifice our
psychological satisfaction. In the same manner we have to accept
what the gasthras say in the interest of the welfare of the soul that
unless there is facility for having a bath after our visit we should
not go.
376
done in another? In the same way, since Bhagawan has kept
Bharatha Bhumi for Vaidhika Karma and anushtanam, so many
Sasthras and acharas have evolved only in this country.
378
The original Tamil verse is
379
of the moderns who talk of equality. It is only by admitting that
more than all others it is the Brahmin for whom achara is
important he talks separately about him.
380
From this we can understand what he said in the beginning
namely that one’s status of birth depends on one’s high standard of
conduct according to Sasthras and not the concepts of socialism.
There is nothing in the sasthras which says that any caste is high or
low. The rationale for VainaSrama Dharma is that in a society
different kinds of functions need to be apportioned properly. This
is a great thought. In this arrangement any jathi if it carries out the
functions meant for it and follows the rules of conduct appropriate
to it, it is great. One who does like that is great. It is with this
thought that ThiruvaUuvarhas also made the Kural (which appears
to echoe socialistic equality).
He proceeds like this and gives out the idea: ‘Right conduct is
not only that which gives immediate fruits which can be seen; in an
invisible way right conduct itself becomes punyam and does good
sometime later. Bad conduct will become sin and will produce evil
all the time. ‘Good conduct is the seed of virtue. Bad conduct ever
leads to grief. ’
®s ®®
ena
381
AchAram and varnAsramA
O ur Sasthras have not prescribed the same type of acharam to
all people. But what the Sasthrashave prescribed is related to
the function that one has inherited appropriate to his jathi and the
stage in which one is, namely whether he is in the early stage
learning or he is a family man or he is about to attain the ripe state
by giving up these or he is in the still higher state in which he
concerns himself only with the dhyanam on Paramathma and not
desiring anything else. Varna dharmam is related to the functions
to be performed in the society; the aSrama dharma is related to the
stage in which a person is in his life. We say that acharas have
evolved by a combination of what relates to varna and aSrama that
is Varnasramam. There is no invidious discrimination in this. It is
only for raising each one from his own state and to develop the
whole society in a proper manner these have been prescribed
through sasthras by the rishis than whom no one else is greater in
intelligence and compassion for all beings.
Sasthras have not tied down the toiling classes with a lot of
achara but have left them somewhat free. But they have ruled that
the Brahmin has to sacrifice a lot and observe a lot of regulations
based on acharam and he should demonstrate by his example the
ideal conditions as far as possible.
B® ®a
e® ia
382
THE IDEAL STATE AND
WHAT IS PRACTICABLE
O ur Sasthras have understood that if ideal dharmas are
prescribed for all sections of a society it will only result in no
one following it. We actually see this happening in other religions.
Therefore our SSsthrashave laid down rules differentially.
383
engaged in carrying out different types of tasks they made it
applicable in a differential manner. It is good that it led me to
Thirukkural. It was possible to understand that ThiruvaUu var was
a great vaidhika person.
384
doing it for the society that very act of sacrifice earns them punya.
Even other drawbacks like bad effects of taking non-vegetarian
food, eating old food etc will be offset by the puffyam of their
service to the society.
But even among kshathriyas there were great men who had
observed ahimsa and other dharmas and earned praise as ‘Raja
Rishis’. When we talk of ahimsa the two names that come to mind
are Buddha and Mahavira. Both of them were kshathriyas. When
we look into Puranas and IthihaSas it is seen that many kings in the
olden days entrusted their kingdom to their sons and went to the
forest to do thapas. At that time they must have had only
vegetarian food. The reason for this is that since an ideal was not
made the general rule for all people and was made applicable only
to one section of people, it must have flourished among others also
on its own.
385
Should there not be economic prosperity in the country? For
this some people have to engage themselves in agriculture, trade,
protection of cows etc. It may be necessary to cross the seas for
the purpose of trade. Then only economic development of the
country will be possible. Although the Vedhic religion gives
priority to ‘Arid’ (love and compassion) it has not forgotten ‘Pond’
(money/wealth). It has given it whatever space it deserves. In the
four Purusharthas there is artham. It is an unjustified criticism that
Hindu religion ignores worldly life. In our religion, one varna (of
people) has been exclusively kept for generation of wealth. The
one who carries out the function related to growth of wealth is the
vysya. The root for all the words ‘vis’ ‘visvam’ and ‘vysya’ is the
same. He has to go all over the world and bring home wealth. The
dharma1 cross the seas too and earn wealth’ is the dharma for him.
The Kings who were kshatriyas earned glory by helping him to
increase sea-trade. Is it practicable if it is prescribed that one who
has to travel across the seas for several days has to be vegetarian?
Considering his functions and his environments, the rule is
generous that he can be a non-vegetarian instead of compelling him
to be vegetarian. The help that the society gets from him offsets
the dhosham of his being a non-vegetarian. Even so, what do we
see? The baniyas of several Northern states who are vysyas, the
Telugu knmuttis and the pure Saivas among the Tamil Nadu
Chcttiars are all vegetarians. What do we understand from this?
Even the Vysyas who had gone overseas long back and returned
and settled here in their old days voluntarily adopted
vegetarianism which was followed by the Brahmins as an ideal.
They did not go to the forest in their old days like the kings. They
were in the family. Therefore their younger generation which was
living with them took to vegetarianism even from birth. Then
vegetarian food became the custom of the jathi. It is in the same
way that vegetarianism has not been made a rule for those of the
fourth varna who have to toil with their body and help the society.
But with the passage of time many of this varna have come out of
386
physical labour and have taken to trade, agriculture etc and
attained growth. They have on their own taken to vegetarianism.
In the North as well as in the South in Thanjavur and Tirunelveli
districts, many VeUalars and PiUais are staunch vegetarians to the
extent of excelling the Brahmins in this.
387
Taking care of the children, protecting the chastity of the wife and
the honour of the family etc are among the duties of a grahastha.
He has also responsibilities towards the society. He only supports
the sanyasis who have no earning or property. When he takes care
of others like this, he may have to fight in the process. That is why
ahimsa has not been made a strict rule for him. Although food
based on ahimsa has been prescribed, he has been permitted to
punish the wicked, kill insects etc. Since he has to perform yagnam
for the welfare of the world, he has been permitted to make
sacrifice in yagnam.
388
There is the saying that ‘if there is one good person, for his
sake, it will rain for all’. In this there is the great truth that great
dharma is enjoined on some one person. If it is expected that all
people should be good, that is not practicable. The proverb is that
even if there is one good person because of him it rains for
everybody. In the society even if one section follows the highest
dharme, it is enough. The fruits of it will become available to all
sections. VariTagrama division has been designed in such a way that
a the anushtanam of a few people will rain dharma love and Lord’s
grace for all people.
Our gasthras are firm that each one should follow the
dharmas that have been established on the basis of four varnas
according to functions and the four agramas.
389
like Buddha and Jesus who had prescribed the same dharma for
everyone were compassionate. But if we see in practice those
following the noble dharmasthey had prescribed to all people are
in large numbers in Hindu religion only and that many of those in
other religions have given them up. If you see the results and the
good that world has gained we have to say that it is only rishis and
others like Manu who were the authors of the gasthras who were
compassionate.
THE DRAWBACKS OF NOT
DIFFERENTIATING FUNCTIONS
Tt is only those who had not differentiated the functions that have
JLgiven cause for many of their followers to become guilty. I shall
tell you how. First of all: since all the ordinary people cannot
follow the strict rules and regulations they deviate from them and
become guilty of having given up the principles of their religion.
391
Statecraft, has permitted diplomacy where necessary. So when the
kings had to hide the truths due to force of circumstances, they did
not incur the blemish of hypocrisy or that of acting against Sasthra.
Since our sasthras have clearly indicated the circumstances in
which exceptions to sathyam could be made the kings acted
according to that and in every other circumstance they had
followed sathyam. In countries where such exceptions to the rule
of sathyam have not been provided, kings had acted contrary to
sathyam not in a few cases but in many matters and therefore there
was change of governments, agitation, revolution, etc. A look into
history will make this clear. But we see that without considering
this aspect Chanakya who had written the Artha Sasthra has been
branded as cunning, unscrupulous and deceitful!
392
acting against the original religion and showing that what is
distorted is the original.
394
have no access to the sea are crying, Should you also cry when
your province is surrounded by three oceans on all the three
sides? ’ What he meant was : There is plenty of fish in the sea. Why
don’t you eat them? ’
What we see is that the very people who allege that the rules
of Sasthra are discriminatory and made common rules for
everybody started with a lot of commitment to such rules without
any flexibility but ended up relaxing the rules to suit circumstances
very much in the manner of the Sasthras. Or if they do not relax
the rules their followers have to completely give them up. It is to
explain this I took the example of Buddha and Gandhi. It is even
said that Gandhi is an avatar of Buddha!
395
is made whether the distinctions made in the Sasthras on the basis
of functions and the related achara and anushtana are right or
wrong and a change is brought about it is not practicable to
implement what is newly formulated. It was only to underline the
greatness of the Sasthras that I have said that what was done by
these two persons endowed with great intellect, loving heart and
total absence of selfishness did not work out well in practice and
not to find shortcomings in them. I have taken these two as
example because if I take any other name the person may not be so
well known to all people.
If the communities are small and compact like the Parsis and
the Jains we find that even if the rule is made applicable to all
people, they are able to stick to it and follow it. Even though the
rules regarding ahimsa are stricter for Jains than for the Buddhists
we find that they do not deviate from them. As different from this,
our religionists comprise a very large society in terms of size. Yet,
for thousands of years, they have been people of much nobler
qualities than those of other religions. The reason for this is that
our Sasthras have provided both for the ideal rule and what is
practicable for the ordinary people and the ideal has been made
compulsory only for some people and through them others are also
influenced so that it spreads widely but in an optional manner.
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396
FLEXIBILITY IN ACHARAM
J ust as there are different dharmas like Varna dharma, asrama
dharma, Afat dharma, Yathra dharma etc, Sasthras have made
relaxation in respect of regions also (how much difference is there
between the Himalayan region and the desert region of
Rajasthan!). In this vast country, in each region, there has been the
influence of the customs of other countries over the centuries.
Allowance has been made for this and therefore some differences
have grown in the acharas followed in different regions. We call
this ‘dhesa acharam’. Although it is basically one Sasthra,
differences have developed in some respects in different regions
and these have come to say. Even the great men in these regions
(the Sishtas) follow only the regional acharam.
For all males all over India the style of wearing the dhothi is
only ‘pancha kachcham’. The Bengali leaves it loose at the end
instead of tucking it at the hip, but it is only a small difference. But
if we look at ladies, even in Tamil Nadu, there is difference
between the Iyers and Iyengars in the style of wearing the sari. It is
different in Karnataka. It is yet another in Maharashtra. But in all
these styles, there is kachcham. But in the North the ladies do not
wear in kachcham style. In Gujarat, U.P., Kashmir and Bengal the
style of wearing saris is different. Even in the South, in Kerala,
they wear mundu without the kachcham. These are all respected as
the ‘dhesa achara ’ of each region. What has not appeared recently
but has come as a tradition over a long period and has been
followed by the masters of sasthras in these regions has the
approval of Sasthras.
397
Nandhi, Vratham, Kanyadhanam, PaPigrahanam, Mangalya
dharanam, Sapthapathi, PraveSa Homam, Aupasanam, etc will be
mostly the same. Even in this, there may be differences depending
upon the ‘suthra’ but all the rituals having these names are
common. But excluding these, there will be differences in many
respects. Even in the food prepared for Sraddha there are
differences between families according to kulacharam regarding
what can be included and what should be excluded.
398
and compassion (dhakshanyam). It is out of compassion for the
weak, vrathas and upavasam have not been prescribed for them.
400
when a woman is pregnant, once the foetess becomes full grown,
whatever vratham she undertakes will not be fruitful. This is also
out of compassion that she should not in that state subject her
body to suffering by vrathas and upa visas. It is also laid down that
a brahmachari can take sathvik food as much as he wants and
vrathams and upavasas are not prescribed for him. This is because
in childhood and adulthood one should have healthy growth.
Exceptions have been made to many rules for the sick person also.
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401
TYPES OF BATH
F ive types of bath have been mentioned. Of these when we say
snanam, it is bathing with water by taking it in a mug etc and
pouring it over the body. It is Varuffam - related to Varufia
Bhagawan. Only if we dip into water (avakaham) it will amount to
main snanam. Keeping water in a vessel, taking from it in a
container and pouring it over the body, is only secondary. Kauila
snanam that is taking bath upto the neck or the hip is still lower in
merit.
The dust that flies from the hoofs of cows when they walk is
said to be holy and called ‘ Gothuli, Balakrishna with his blue black
colour was ‘ Gothuli dhusarithan’ (dust covered) due to the gothul
covering his body as if it was sandal powder. When a herd of cows
moves, because of their large number air circulation is more in that
area and dust from below the hoofs gets thrown up in a big way. If
we stand in the vicinity of such a place and the gothul falls on us it
is a kind of snanam called ‘Vayavyam ’ - the meaning is that it is
connected with Vayu. Is it not due to wind that the dust flies?
402
at the end of the ritual the purohith sprinkles the water from the
kalaSvdSh. a bunch of dharba grass on all people. This is also one of
the five snanas. This is called Brahmam. Brahmam means Vedha\
and also manthra. Therefore sprinkling of the water sanctified by
the manthras is called Brahmasnanam. I have already said that for
those who are not qualified to chant manthras there is Bhagawan
nama. All Bhagawan namasare manthras.
403
whatever has been prescribed is all for cleaning the athma of its
sins.
404
brushing the teeth, producing a child, disposing off a dead body
etc.
405
of ajyam (ghee or havis) for a homam what things are to be kept,
facing which direction - all these have been laid down by sasthras
in an elaborate and minute manner, which will become easy if
practised. If we keep thinking whether all these are possible we
will never be able to do it. If a car is to be driven, how many parts
like the switch, the brake, the gear have to be operated and these
are done easily. If it is observed how experienced Srauthis arrange
everything quickly according to Sasthra rules during yagnas, it will
be clear. If there is involvement, everything is possible.
INVOLVEMENT AND FAITH
(SRADDHA)
E LVolvement and faith are like two eyes. We generally understand
Taddha to mean doing a thing with interest and care. If there is
lack of attention to a matter we say that the person is showing
‘asraddha’. The main meaning of Sraddha is belief, faith. In what
can be established rationally and what gives immediate visible
results there is no place for faith. But faith is very necessary in
matters which are ‘adhishta’ (not seen) and spiritual in which our
ancients found out the truth and gave us the achara and anushtena.
Bhagawan says (in Gfta)' Sraddhavan labathe jnanam' - it is the one
who has Sraddha who gains knowledge of the soul. Sraddham
(which is wrongly pronounced as Srardham) is what is done with
Sraddha. Faith is needed without asking why. If acharas are to be
accepted only because they are consistent with science or
psychology or conducive to health etc, with today’s growth of
knowledge we may not be able to show any reason for many
acharas. If because of this we are to give them up, then the whole
thing will end up in anacharam only. Accepting some and rejecting
others will be like the story of the person who crossed over half the
well.
407
I shall give another reason why it has to be believed. All
Sasthras say that sathyam is the greatest dharma. Sasthras also say
that speaking untruth is a great sin for which lot of suffering will
have to be undergone in hell. Could those who said this have falsely
said in the name of adhishta that ‘this is sin’, ‘this is puifya’, just to
escape by saying something and writing down as rules? Those who
framed the Sasthras have said ‘Sathyan nasthi parO dharmah’
(there is no dharma superior to sathyam). Such people would not
have framed any rules unless they had a revelation due to some
grace (grace of God) or sathyam had occurred to them deep within
their heart by intuition.
For the first rule the reason may be given that if fire is blown
directly by the mouth, either ash or kerosene fumes may enter the
mouth but for the other two no such reason can be found. Even for
the rule that fire should not be blown with mouth directly, the
Sasthra reason is that saliva may contaminate Agni Bhagawan and
thus cause offence - spoiling the sacredness.
(Still looking into the book). Shaving can be had only on such
and such days.
(Still reading the book); the nail should not be peeled off.
In these, ethics, health, the good of the family and all else
come in the form of acharam.
409
(Book); Except on occasions of marriage and during yathra,
husband and wife should not take food together.
410
There are two types - ‘adhithi’ and ‘abhyagathan Adhithi is
one whom we have invited for having food, abhyagathan comes of
his own accord. Both have to be given food.
Only after cleaning the leg with water and wiping it one
should go to sleep.
The same Sasthra which says that the teeth should be cleaned
well, gargling should be done till belching comes up says that, on
certain days like graddha days, teeth should not be cleaned with
twigs but it is enough if the mouth and the teeth are just wiped with
the finger and then gargling done. We should not think that having
said acharamis cleanliness, this is unclean. We should understand
that there must be some reason for this which we do not know
because this has been said in the same gasthra which lays down a
number of rules for snanam etc on graddha days. The person who
has published this book has said that there is also a reason which
we can know. That is if the teeth are cleaned well and the tongue is
wiped and then gargling is done, all bile will come out. On other
days it needs to come out like that. But if the bile comes out we will
411
start feeling hungry. On other days, we can have buttermilk or
milk or gruel. But on Sraddha day one has to starve completely.
The ceremony has to be commenced after 1.00 pm and food can
be taken only after it is completed. In order not to feel hungry till
then this relaxation regarding cleaning the teeth. This is what he
has written. This will also be one of those which acharam has
prescribed out of consideration.
(Turning the pages of the book): How many days or for what
duration personal poEution is to be observed when relatives having
different degrees of relationship die? If the news of the death itself
reaches after some time or some days, what is the prayaschitham
for not observing poEution tiE then - rules for these and also for
what period different relatives have to observe personal poEution
when a chEd is born - are given over several pages. There is
difference between these two types of personal poEution. The
poEution for the duration of echpse is stiE different from these
two. If japa should not be done during the period of other types of
poEutions, japa performed during echpse has greater power; it wiE
be very beneficial.
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karmAs laid down by sAsthrAs
AND SYNTHETIC MATERIALS
■yn the context of ‘chemical’ I shall say something that occurs to
Jjne. These days synthetic materials are made through chemical
process which serve the same purpose as natural things. It is
possible that materials used for Sasthra Karmas may also be made
through chemical process but such synthetic materials should not
be allowed to be used in Sasthra Karmas. When it is said that both
the materials have the same use, they are only referring to results
that can be seen. But the more important unseen benefit accrues
by the use of materials mentioned in Sasthras and not others. Even
among the natural materials, a substitute should not be used unless
it is permitted in the Sasthra itself as a substitute. Simply because
the results we can see are same will the two materials become the
same? Sugar candy and alum look alike. But are they same? Those
who framed the Sasthras had found out that even things which are
similar are actually different according to physics and therefore
laid down what can be used and what cannot be used. Though the
two vegetables, namely, field beans and beans look alike, it is said,
that beans should not be used for sraddha but field beans can be
used. Although chilli and pepper are both pungent, pepper is
permitted for Sraddha but not chilli.
413
Such importance has been accorded to Sraddha which is to
be performed with sraddha. Did I not say that even on days of
personal pollution, EkadaSi upavasam has to be observed? But if
sraddha falls on a EkadaSi day, it has been laid down that full meals
has to be taken as ‘pithru sesham’ (what remains after being
offered to the pithrus). Madhwas who accord great importance to
EkadaSi do not perform Sraddham if it falls on EkadaSi day.
414
THE EVIL THAT BEFALLS DUE TO
PERSONAL POLLUTION
B ecause the effects of personal pollution and the benefits of
‘madi’ (personal cleanliness in respect of body and clothes and
avoiding contact with others) are not visible, people call this
superstition. But now we see with our own eyes all that gasthras
say will happen due to mixing with ‘polluted’ persons, are
happening. We see that with the increase in activities in
contravention of the rules of ‘madi’, sickness of individuals,
accidents even in holy places of pilgrimage, natural calamities, the
fury of Nature, drought, quakes, all are on the increase. Even then
if it is not admitted that this is the cause of all these adverse effects,
to me it appears to be a big superstition.
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415
MATTERS EMOTIONAL /
SENTIMENTAL
A mong acharas matters which are sentimental and prick the
mind are also mentioned. When we happen to trample on
someone’s foot or on a book, we get a feeling of guilt. When elders
come and we happen to be sitting or lying down or stretching our
legs towards them, we feel we have offended them. If a lady who is
a ‘Sumangali’ with a pleasant personality comes when we are
about to commence a work or we see her when we are starting out,
we get a mental satisfaction. All these become gas thras too.
At the same time the rules (in this book) are very harsh in
respect of widows such that they are kept aside and they feel it.
The same gasthra also says that if a single Brahmin comes opposite
it is bad omen. According to this even if a pundit well versed in
Vedhas comes it is a bad omen, is it not? Therefore these are not
within the orbit of our rational explanation.
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416
ACTIVITIES TO BE CONDUCTED
WITH THE THOUGHT OF
GOD AND WITH MANTHRAS
Tcharas have evolved by combining the thought of God in the
ylmind, recitation of manthras and activities with the body. It is
no use performing any action without a manthra or Bhagawan
nama. Many of the activities performed by human beings are also
done by all other beings. From an insect onwards, every being
eats. If man also were to do the same thing, what is the good of
having taken human birth? That is why Sasthras have laid down
that he must do ‘praitahuthl and then take food even while reciting
Govinda nama. The fish also always remains in water. Would it
mean that it has taken a bath and is observing ritual purity? Only a
bath taken with recitation of manthras or repeating the name
Govinda, Govinda or the name of the ‘ Ishta devatha' will be real
bath. Thus, it is only when it is not a mere action but the mind and
speech are turned towards Iswara along with action it is acharam.
418
been observed as a tradition over several generations, I think it will
be better if these are corrected in accordance with the original.
419
of this and I also stopped using it as neivedyam and prasad. But
some years later the mill owners made it clear that use of bones
had been discontinued and some other method is being used for
purification. From that time, I started using sugar candy again. The
group which came from the North could not accept it because of
the background of the use of bones. Still since they thought it
would be disrespectful to me if they refused they accepted it
reluctantly. But this lady considered acharam more important than
acharya and flatly refused (acharyas keep coming one after the
other, it is acharam which is permanent and is basic to all the
acharyas). Since it was silence day I did not explain anything. I
have narrated this incident to show that the people of North
observe Sasthrasmore strictly than us.
It appears that for a long time now, certain things are being
done contrary to Sasthras in the name of being inauspicious. For
example, if those whose parents are alive put the yagnopavitham
on the right shoulder, it looks inauspicious. Because of this even
though the Sasthras say that during Brahmayagnam except for the
three ancestors of the three direct generations, even those whose
parents are alive must wear their yagnopa vitham on the right
shoulder when offering tharpanam to the rishis but in practice this
is not done.
420
‘When there is an unmarried elder sister, Upanayanam
should not be performed for the younger brother; there should not
be three Brahmacharis in one house’ - these are excuses offered
for crossing the age limit strictly prescribed by the Sasthras for
upanayanam. It will be good if such practices which are against the
spirit of vaidhika dharma are changed.
421
WITHOUT QUESTIONING
£tasthra itself has declared that once the bride and bridegroom
IL^iave gone through the initial rituals for marriage and the
marriage rituals have commenced with the two having tied the
kankanam, no personal pollution will contaminate them even if it is
due to the death of someone very near. It is the same for the
Vedhic pundit who has commenced the rituals at a yagna. Sasthra
thus grants exemptions to its own strict rules of ritual purity.
When drawing the temple chariot during rathothsavam,
irrespective of the others with whom we come into physical
contact - whatever jathi to which they may belong or whatever
diseases with which some of them may be afflicted - ritual purity of
a person is not affected. Therefore the sasthras say that after
pulling the chariot one should not take a bath on returning home.
In the North too, the same concept is there regarding holy
celebrations. If it is assumed that the sasthras had laid down rules
keeping only cleanliness in view, we should go for a bath on return
from rathothsavam due to sweating etc. That would be wrong.
Simply because some of the acharas have cleanliness in view, it
does not mean that all acharas are meant for cleanliness only.
People in the West also say that cleanliness is next to godliness.
Since our acharas have the chief aim of relating us to divinity, if the
acharas say that in some context cleanliness is to be overlooked, it
has to be followed as such. Whether it appears to us to be clean or
not since the acharas have the ultimate view of purifying the soul,
to attain that goal whatever it lays down has to be followed. By so
doing even if it results in uncleanliness or harm to health or it looks
uncivilized according to modern concepts or it does not conform
to science and rationalism they have to be followed
unquestioningly.
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422
GIVES WORLDLY BENEFITS TOO
G enerally, acharas are such that they ensure external
cleanliness, health, cordiality in the society, discipline in the
family etc. In other words, they ensure the well being in worldly
life. That is why it is said ‘Sasthraya cha sukhaya cha It means
that living a life of acharam takes care of both the Sasthra and well
being. There is a saying of Sasthra that for those who observe
acharam all good will accrue.
423
spoiling their health and their family life. Therefore the prosperity
that we want will not materialise by increase in income. Prosperity
means keeping the expenses within the income.
424
AchAram and office routine
E this democracy if all people are firm that they would attend
ffice without shirts, the Government has to accept it. All
expenses towards tailoring, laundry etc can be saved. Did not
Gandhi go with a four cubit dhothi and towel to the King Emperor?
If swadesi dress comes to be used and people also give up their
fascination for silk, as I desire it, so much will be saved. If the
clothes are not washed, there will be no ritual purity. Can a suit be
cleaned daily? Although it may look clean, is it not full of sweat
and is it not anacbaraml (Someone near him said something in
between. After talking to him Periyava continues.) Now several
artificial cloth have been invented. This person is telling that these
clothes can be used, even trousers can be washed daily. It will dry
up quickly and even if it is squeezed, it will not get cramped and
therefore no need for laundry. But such artificial cloth is not
permitted by Sasthras. It should be cotton or silk. But I have been
pleading against the silk and hying to save that expense too. Now
several things manufactured out of coal tar - plastic is included in
this - are very popular. To wear such clothes on our bodies is
blemish on acharam. (when the person who first intervened said
something)- This person himself says that air does not pass
through such cloth, that it is not suitable to our climate. In the
South when for most part of the year, it is hot and sultry there is no
need for shirt at all. It is enough if the body is covered by a towel.
A shawl does not attract any blemish in respect of acharam. We
can cover with shawl. If it is said that we have now become used to
wearing shirts, that habit is also only about one and half centuries
old. If people with one voice want to change any usage that can be
changed. Those in the Government and companies in
administrative positions can be made to change the rules.
425
permit this. You want us to fast on EkadaSiday. Will office grant us
leave for this? How to fast and work in the office? If on Amavasya
day, tharpaiiam is to be performed at the prescribed time only, we
will be late to office’ - such questions are asked. This is my reply :
If we have real interest and comage, we can have anything done.
Even during British rule, did not people like Sir
T. Muthuswami Iyer function in high positions including as judges
even when observing the highest form of acharal Even today if
someone remains pure and a Sishta with faith, people do respect
him however much they themselves might have deviated from the
right path. If someone is a keen observer of achara, takes a bath
and appears with vibhuthi or ThirumaiTand comes, he commands
more respect than others however well dressed they may be.
Acharam creates an attraction and it makes others bow down.
LET US ALL BECOME ORTHODOX
(VAIDHIKAM)
427
Therefore everyone should follow Sasthrasfor its own sake,
observe acharam for its own sake and be vaidhika for the sake of
vaidhikam and not necessarily for the sake of earning. If I am
following the sasthras, it has a purpose. Otherwise, I cannot
survive in this position. Those who do purohitham are also in the
same position. It cannot be said that all these are genuine. Only if
everyone follows Sasthras not for other reasons but for the
purification of the Self it will be true. It is only then that the power
which obtained for us glory from all the world will be effective
even now. All the people in the country should become a orthodox
community. Particularly, the jathi which is meant for Vedha
rakshanam must become vaidhlkas. Thus, if sadacharam and
anushtanam appropriate to everyone prevails there will be nothing
like high and low and anger and discontent will disappear. These
days there is a lot of talk about emotional integration. But if it is
election or college admission or a job, jathi only is considered
contrary to integration. But I am of the view that all this talk about
emotional integration will be just illusive and will not be fruitful.
Integration is not possible through emotion. Integration must
come about by sadacharam. It is only when all people feel bound
by sadacharam which is the way of dharma, they will become a
disciplined and well knit society.
WHAT NEEDS TO BE DONE
URGENTLY
•jt may be asked, ‘If everyone is asked to be Vaidhika, is it possible
Ain these times? What is the use of talking about something which
cannot be done? ’ I will tell something which is practicable. At least
this should be started immediately. I am saying this one thing to
change the situation in which there is a small group of vaidhikas
who remain aloof in the society and suffer from inferiority
complex. Let others allow their children to go to school and college
instead of making them follow the orthodox way completely. Let
them also go for a job or conduct their own business or industry
(so long as it is not very much of dhuxacharam) but they should
make arrangements for the boys to gather at a common place in
each sector in the evening. After having a bath, wearing the mark
on the forehead etc they should practise Vedham and learn
sthothras. Even for those who are not entitled to practise Vedhas
other arrangements should be made for creating a liking to
religion, devotion to God etc. Reciting Thevaram, Thiruvachakam,
Divya Prabhantham etc could be made a routine. It is necessary
that boys should develop a liking for religion even at a young age.
Sanskrit should be taught to children of all fa this. Are not many of
the Sasthras in that language? Therefore all the children of our
religion should learn Sanskrit so that they can study the Sasthras
and know what they contain.
429
If, in this way, the practice of bathing, doing adhyayana,
reciting sthothras in Sanskrit and Tamil, all people going to the
temple together for dharSan, doing bhajans etc are started, bad
acharas will get reduced on their own. If we merely order them ‘do
not go there’ ‘ do not eat this’, etc they will revolt and go exactly
there and eat exactly that and their mind will go the wrong way.
Instead of disciplining by force if they are engaged in God related
activities, they will feel bad to go to the prohibited places for fear
that people there will ask, ‘you too have come here, doing like
this! ’ Discipline should come by practice and not by pressure.
431
ego from outside. These ties are meant for us to bind ourselves
internally. When a bundle is tied so tight that it cannot be untied,
what is done is to tie another rope more tightly. But it will not be
tied in knot. By doing this the bundle will shrink. Then even
without untying the knot, the first rope can be removed. Then the
second rope can be thrown away. Then the thing will become free.
432
BOOKS ON ACHARAS
O ver the last two generations, acharashave been on the decline.
Therefore you may say ‘if we have to do things according to
Sasthras, elders in our home do not know them and cannot guide
us’. You can know them from your purohith or a groutin' (one who
is well versed in Sasthras). There will be in each jathi elders who
know the dharma acharas of their jathi. There are books. There is
Vaidhyanatha Dhlkshathlyam in which everything is given in
detail. If you do not need such a big book, you can refer to
Somadeva Sarma ’shook. One Muthuswami Iyer also has written a
brief account of dharma Sasthras. A number of Tamil books are
available on Hindu Samaya acharam.
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433
THE GREATNESS OF THOSE DAYS AND
THE FALLEN STATE OF THESE DAYS
O ur forefathers led a healthy life with bright intellect, thejas
and athma Santhi and were appreciated by everyone. We
should understand how much we have fallen from that position and
realize that this is due to our having given up Sasthra acharas
thinking that they are difficult. We should begin following them at
least from now onwards. Although it may be difficult in the
beginning, once we get used to it we will realize that our Sasthras
are intended for our welfare and happiness and not to create
difficulty for us. Getting up two hours before sun rise, bathing,
offering argyam early in the morning (AruifodayamJ, doing
Gayathri japam till sun rise, then doing aupasanam, puja,
madhyanikam, vaisvadevam, entertaining guests, then having food
- in the evening having a bath, offering argyam again as the sun
sets, then doing Gayathri japam till the stars become visible,
agnihothiam, going to temple or listening to good stories etc_If
such a daily routine is followed life will be so satisfying. Instead of
looking dirty with a crying face, we will look bright and active.
Instead of getting tired by doing unnecessary things and still not
being satisfied and not being able to sleep properly and getting up
at 7.00 or 8.00 in the morning, since the essential karmas are
done, there will be good sleep and we will be able to get up early in
the morning and actively attend to the day’s routine. It was only
with the strength of achara anushtanam that our forefathers lived a
healthy and satisfying life.
They had taken so much care about personal purity and with
that made the society also pure. We do just the reverse. We have
neglected our personal purity and claiming that we have only social
concerns and feeling of brotherhood, we have been making
ourselves impure and spoiling the society too - wearing for days
434
together the same clothes which have been laundered, spoiling
personal purity by travelling by buses and trains, not taking bath
regularly, eating anything in any hotel, spending our time in
cinemas and reading novels which are against dharma. Although by
living this way, we imagine that ‘we are modern by giving up
superstitious sasthras’ if we think about it we will know the
practical state. What is the practical state? It is that as compared to
our ancestors, we are going down in health, monetary well being,
satisfaction, attainments, respect, divine experience etc. Before
we fall into a state beyond rescue, we should at least now wake up
and start following the Sasthras. Our forefathers have laid down an
excellent path, stronger than the concrete road and without pot¬
holes. Let us go on the path of achaia and protect ourselves instead
of going in the path of destruction thinking that ‘we are doing
something new’. By going the wrong way, we do not stop with
ourselves. In addition to spoiling ourselves we are also spoiling the
coming generations. By providing encouragement to the younger
generation, we show them the way to ignore us and go their own
way with all freedom, more than how we discarded our
forefathers. We are in the stage of one who tries to do Surya
namaskaram after losing his eyesight. But still there is some hope
just as people who are sinking are revived by oxygen. We should
start giving such oxygen aid. We should have the good sense to get
out of the state in which we are. If we copy other countries and
suffer like them, it is greater shame for us because their forefathers
had not passed on to them acharam in the manner our forefathers
have given us. It is not a great thing that acharashave been written
down in books. What is great is that, for thousands of generations,
they had lived according to it and shown us that it is practicable.
sAsthrAs which evolved
BY THE EXAMPLES OF
THOSE WHO PRACTISED
Tt is necessary for me to explain further what I have said now. I
JLhave said two things - demonstrating by actual living and writing
books. There are a lot of books for our achara anushtana. But what
needs to be observed carefully is the question whether people
started following the gasthras after the authors of the books on
gasthra wrote down the rules. It is not so. The achara anushtanas
were being observed by the forefathers of those who authored the
books. It is only what was in practice that had been written down
for the benefit of the succeeding generations. That means life was
not lived by looking to the sasthras. What was followed in life was
written down in the books. Whichever you see - Manu Smruthi,
Agwalayana Suthram or Apasthamba Suthram etc or other books
in which dharma gasthra rules have been put together - the authors
namely, Manu, Apasthambar, Agwalayanar and others do not
claim that they have made a single rule. It is very clear that only
those rules which were being observed were reiterated.
436
Who was it that laid the path for the Sanathana Dharma?Wle
cannot name anyone. We cannot mention anyone in particular.
But we can see that there is a path. That is why Hindu dharma is
called the pathway that gets formed by people walking that way
continuously. We can clearly see such a pathway. But can we say
who made that pathway? If it is a metal road or tar road we can say
that. One can say that such and such a councillor planned it, so and
so commissioner sanctioned it, such and such a contractor took up
the job and so and so workers carried out the job. But this cannot
be said of a narrow pathway that gets formed over a period. That is
not one which has been planned or done to measurement or by
paying workers. It is formed by a number of people walking over
the same way. Normally, a road is laid and people walk over it. But
this track gets formed because people walked! It is not a lifestyle
evolved through books and rules. The book of rules came up
because there was a lifestyle.
437
goal at all. Because it runs fast, it may meet with an accident
particularly if the road is bad with pot-holes. On the natural path,
there will never be any accident.
439
morning, his stomach was uneasy, he had several loose motions
and became extremely weak. The day became hot also. But even as
the body was becoming weak from the morning, his mind started
becoming clear. The bad thoughts and desires of the previous day
started disappearing gradually. With his body becoming very weak
and thoroughly exhausted, his usual noble mind returned to him.
Even in his weak condition and the heat of the day, he went
to the palace with the pearl garland. He met the king and gave it to
him. He told the king : ‘I do not know why from yesterday
afternoon my mind was spoiled. I am the one who committed this
great sin in that bad mental state. I am a sanyasi. I have taken the
food offered by my sishya and robbed him of his belongings and
committed a grave sin. Punish me in the way you will punish a
thief. Also give me additional punishment for my having been the
cause for your suspecting others and punishing them. Only then
my sorrow that so many innocent persons suffered on my account
will go.
440
The king thought about it and then said. ‘Although I feel
extremely delicate to say it, since you are adamantly sticking to
what you say, I will assume that you had only taken the garland.
But the Sasthras for dispensing justice lay down different types of
punishment depending on the reasons for which the crime was
committed. Judgment has to be given after considering who did a
thing, in what circumstances and with what objective. (Is it not
even now the position that judgment should be made keeping in
view the circumstance and motive?) So if a mahan like you had
done this without knowing why you did it I am not going to punish
you. Sasthras also provide that if a person who committed a crime
for the first time admits it and surrenders what has been stolen, he
need not be punished.
The guru said ‘By all this talk you should not leave me
without being punished. Since you have been ruling in the just way
for so long, you only will have to find out the reason and give the
appropriate punishments irrespective of its severity because I
cannot say how I got this mind to rob ’.
The king said ‘when a mahan like you says that he is not
aware of the reason in a personal matter, how can others probe
into it and find out? The only way is that you yourself will have to
think deeply and then tell me. The guru said ‘All right. Let me pray
to the Lord who made my mind clear and gave me the thought that
I should seek punishment for my conduct and see’ and did dhyana
on Iswara.
441
the food I had taken remained in the stomach, the mind was bad.
Today, by God’s will since the food got out of the body I think the
mind is rid of bad thoughts. From this it is to be guessed that as
mentioned in sasthras, it is some fault in the food that affected my
thoughts. In order to confirm this guess, you may, if you like,
check from where the rice and other things used for yesterday’s
cooking came’.
442
had not committed the crime of taking the afflicted food
consciously and his previous history was pure Bhagawan himself
created the indigestion due to which the food did not get absorbed
into blood but was purged out.
The guru told the king ‘See this is why I had observed the
Sasthra rule that king’s food should not be taken. You were
adamant and I relaxed and therefore all this disaster’. He said ‘Just
as infectious bacteria from a sick person spreads to another who
comes in contact with him, if one who prepares something with
bad thoughts or the things used for the preparation have a blemish
their traits get into the person who consumes them in a subtle
manner. When we see what the rice involved in theft which got into
my system had caused this is proved’.
Even if you had not known till now, from what I have told
you now, you have understood how good qualities and bad traits
are caused by food, is it not? Therefore, (he has a hearty laugh
even as he talks) even if Bhagawan had pardoned you till now for
your non-observance of purity of food, hereafter he will not!
444
will the bacteria which caused the disease spare us because we are
not aware of the fact? If such bacteria cannot be seen by the eyes
but can be seen by the microscope, there are super atoms of the
mind - the external forms of the good and bad thoughts - which
cannot be seen by the microscope also but can be seen only by
jnanis. These are also like bacteria. They also spread whether the
person knows it or not. That is the argument.
445
those who are immediately connected with it, leaving all others.
Let the rice (in raw form) other grains and vegetables etc come
from anywhere. Since we purchase them by paying the price we
are making a sacrifice and therefore the super atoms of the mind of
others that are sticking to them will not affect us or if these are
cultivated in our field or garden, we spend for growing them and
engage in physical labour. We spend our thoughts and attention on
these. Therefore we can assume that when they are raw they will
not affect us. But look to the person who cooks it and makes it fit
for eating and the one who serves it. Only if these two are good
(sathvik) it will do good to the mind, says the Sasthra. We can think
of it this way - more than the thoughts of the peasant and the
trader that may not get impressed on the raw grains and
vegetables, it is the thought of the cook and the server that may get
impressed well on the cooked, soft food!
The king in this story also offered with love but why did that
food spoil the mahari s mind? Although according to Raja dharma
what is not claimed by anyone goes to the king even if it is not
purchased it will not be consistent with the dharma of good people
(sath Purusha) who have neither property nor rights. There is one
other thing in this: Right from the owner of the land, the peasant
and upto the one who actually serves, all will be with qualities and
traits and blemishes of ordinary people. As said earlier, we can
take it that in these the good and the bad will neutralize each other.
But in the story, is not the big blemish of theft associated in which
not everyone ordinarily indulges? That cannot be neutralized by
446
the king’s good thoughts even. Even the penance of the guru had
become subordinate to it at least for half a day.
447
THE THREE QUALITIES (GUNA)
I had mentioned a word ‘Sathvikam’. Since food is not only for
aking care of the body but should be fit for taking care of the
mind also, gasthras prescribe several rules regarding food. In
acharas matters pertaining to food are given an important place.
The essence of this is that food should be such that it develops
sathvagwfa. Sathvaguna or Sathvikam is being free from anger,
lust and desire, being un-agitated but at the same time not being
dull or lazy, being peaceful and loving with good ability to think
and the energy to act. Rajo guna or rajasa guila is being in an
agitated state, being victim of desire, lust and anger etc. Thamo
guna is being lazy with a dull mind. Rajasa guna is becoming over
emotional and acting in a haphazard manner. That is one extreme.
The other extreme is being dull, lazy and being incapable of doing
anything. What is in between in a balanced maimer is sathvaguna.
The surge of the mind is rajo. The low state of the mind is
thamo. The balanced state is sathva. There is a state which is
higher than the sathva which keeps thought and action under
control. In that state one completely transcends the mind
(thought) and body (action). If thamas is the low state of the mind,
this is the state in which the mind is absent. In thamas he will sleep.
In this he will experience the state of Samadhi. The difference is
that the person who sleeps does not know himself. The person in
the state of Samadhi. although outwardly appears to be sleeping,
he knows himself very well. He will also know all that exists is he
himself. One who is like this has not thought of the T about which
all of us talk and for which we undergo all suffering and as the
instrument of Is war a, he will think and act more than the person of
rajo guna for the welfare of the world. What we do with
involvement and suffering, he will do without involvement.
Sathvam - rajas - thamas are called the three gunas and the state in
which these are transcended is called ‘Gunadhitha sthithi’. It is the
448
one who is ‘Gunadhlthan ’ who is in the state of sathya. Matters
concerning this have been mentioned a lot in ‘Sankhya Sasthra ’. In
Gita, Bhagawan also talks about the three gunas and tells Arjuna
‘nisthraigunyo bhavah ’. Transcend the three gunas and go beyond.
There is a chapter ‘Guna thraya vibhaga yogam’. In that he
discusses the nature of sathva rajo thamo gunas. Then in the
chapter ‘Daivasura - sampath vibhaga yOgam ’ that follows, the
description he gives for Deiva gunam is all sathva and gunadhitham
and asura gunas are in the nature of rajo and tbamo. Then in the
‘Sraddha - thraya - vibhaga yogam ’ He elaborates on the three
types of Sraddha. People are divided into three on the basis of
Sraddhas and He says that it depends upon the guna which is
predominant. When He talks about the yagnas, thapas, dhyanam
they do, he says which of it is sathvam, rajo, thamas and in
between He deals with the food that they take.
FOOD AND QUALITIES
(GUNA)
H ere He talks about the kind of food that a person of sathva
guna takes to develop the sathva guna. Similarly, He talks
about the characteristics of rajo and thamo guna food. In what
Bhagawan says in Gita about food there is no talk about the person
connected with the food. He only says how the food should be.
450
A woman has to recite the names of the Lord (Bhagawan
nama or some sthothra), from the time she cleans the rice, cuts the
vegetables, till the whole thing is cooked and served. The person
who takes the food also has to say ‘ Govinda, GOvinda’ as he takes
the food. Elders have said that only if food is served and taken in
this manner, six types of taste of the food mingled with the taste of
Bhagawan nama will remove whatever blemish is there in the food.
451
spit. Every day one has to take food in some plate. Can we think of
the place (of eating) being cleaned with cow dung? (Before eating,
water is sprinkled on the rice with manthra and offered to the five
prana Devathas). Will the server serve ghee on the rice before
doing prana ahuthi? If it is just eating something and nourishing
the mass of flesh and satisfying the taste of the tongue, no rule of
Sasthra is required. But is it for this that ISwara has given this birth
with six senses (the rational faculty)? If that were so, creation
could have been stopped with animals!
452
after 3.00 pm, a variety of preparations are to be taken. On
normal days one need not have to remain with empty stomach.
Milk, butter milk, fruits etc can be taken. If this is practised as a
routine, we can comfortably have one meal dining daytime and
have tiffin during night time.
Eating frequently is neither good for health nor for the soul.
Of the five kosam (sheaths) ‘Annamayam’ is the first. From that
one should go to the fifth namely ‘Anandamaya kasam’ and
not stop with the first (the five sheaths mentioned
in ‘ThaithrlycSpanishad' are Annamayam, Prailamayam,
Manomayam, Vignanamayam, Anandamayam). Because it is also a
kosam it should not be neglected nor should it be abused.
Upanishad itself says ‘ Annam should not be abused. Produce more
food’. But that does not mean that one should eat all sorts of things
given by anybody and everybody at any time. There is a saying
‘One who eats once is a yogi, one who eats twice is a bhogi (one
who enjoys) and the one who eats three times is a rSgi (one who is
afflicted by disease). Just as people go to hotels and eat times
without number, diseases have also become uncountable.
453
who cook to do it with the thought of God? Talking like this, I have
made you wonder, ‘What does Swamigalwant us to do? Does he
want us to starve? ’
455
moderation. We should not eat too much at a time; we should not
starve either. We should not sleep for too long; we should not keep
awake throughout night too; there should be moderation in every
action. Such a person only can become a ydgi, He says (Gita Ch-6-
16,17). Applying the same principle to food we can take it that
chili, tamarind (sourness) should be moderate.
456
‘ Yamam means a jamam that is a three hours duration.
Food that is kept for more than three hours after cooking is ‘Yatha
Yamam ', that is it is beyond its time and is thamasam. Since water
is not added it will lose its taste and will become ‘gatha rasam’.
Fruits which are dry also belong to this category. If water has been
added, it will be like the rice soaked in water and kept overnight,
the flour grounded for idli etc., which will become sour. This is
what is mentioned in the sloka as ‘puthi. Anything that is decayed
including fruits is ‘puthf. Anything which is overheated and gets
charred or things which start emitting bad odour when kept for a
long time are ‘paryushitham’. Uchchishtam is what remains after
those who are younger than us in age or lower in varUa asrama
have taken. These days as a fashion people sip and drink or eat.
That is also uchchishtam and these create thamasam.
The reason why our religion has survived from olden times
to these days is that instead of prescribing all rules for all people,
exceptions have been made, different sets of rules have been made
of varying degrees according to the VarnaSrama dharma. In the
matter of food also the type and extent of regulation prescribed for
the Brahmin are not there for others. Even drinks, eating meat, old
food etc have been allowed for kshathriyas and the people of the
fourth varna upto a limit. What is important is that they should
observe the limit.
Sasthras have prescribed that the one who labours hard
should not be troubled by severe regulations regarding acharam
but should be allowed to be a little free but the Brahmin has to be
under strict discipline in regard to acharam, sacrifice his comforts
and show others the ideal state.
Because only some people practise total vegetarianism and
other regulations in our country, others look to them and avoid
drinks, meat, etc on days of pithru, vratha etc. People of many
jathis after they reach sixty or seventy years, become pure
vegetarians.
458
WHEN THE IDEAL AGREES WITH
THE PRACTICAL
It is only if we go to the practical without giving up the ideal, both
will stay; in the end when maturity is attained all people will
reach the ideal. If ideal is sought to be enforced on all people, it
would only result in giving up the ideal completely.
459
The doctrine of ahimsa is good to hear but the question is whether
it can be practised by all people in general. Later when Buddhism
spread wide and deep in China, Japan and other countries, people
started eating frogs and snakes which non-vegetarians in our
country would not touch. When one hundredth of what went to
the butcher’s shop was sacrificed in yagnas, Buddha wept and
abused, ‘What is this, this is horrible’. There was none in his time,
perhaps, to make him understand that yagnas were only for
pleasing certain forces in the interest of the welfare of the world.
We see with our own eyes that the Brahmins who did the yagnas
have remained vegetarian from generation to generation. It is also
seen in practice that Buddha’s followers eat even what is worse
than meat.
460
When Buddhists were living in Kanchipuram in large
numbers, the ruling king there had written like this in his drama.
Does it not portray the custom prevailing then?
461
Notwithstanding what wise men like ThiruvaJJuvarhave said,
the Buddhists continued with meat eating saying that they were not
killing but were eating only what someone else had killed. Because
of this when Buddhism disappeared (from India) and spread to
Burma, Ceylon, Malaya and other countries, there was a strange
development. We have been having connection with these
countries for a long time through the sea route. Because of this, in
later days, Muslims began settling down along the eastern sea coast
from Nagapattulam to Ramanathapuram. They thought of a plan:
‘The Buddhists of Burma, Ceylon are in need of people who will
slaughter animals since they would not cause cruelty to animals.
They are on the look out for some people who will kill and sell
meat. Why not we start this business?’ Thus they went to those
countries, opened butcher shops and returned with a lot of money.
It used to be said that it was only after listening to their reports
about those countries, the Nagarathar who were close to
R&manathapuram and KIzhakkaraiwent there as money lenders.
Since Koran prohibits charging of interest, the Muslims did not
start money lending business in these countries.
462
reason can only be that in these places ahimsa must have been
made a general rule applicable to everyone when Buddhism had
flourished there. In any matter if an extreme position is taken, the
opposite of what is intended will happen.
464
phimfsSfood. Therefore it is Vaishnava food which has come to be
known as vegetarianism.
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465
IS THERE NOT VIOLENCE INVOLVED
IN EATING VEGETABLES?
▼ » Then we say like this, they (non-vegetarians) ask ‘why only
V V animals and birds? The trees, plants, creepers, crops are
also Iswara s children. They too have life and feeling. Jagdish
Chandra Bose and others have said this. Therefore what is
vegetarian food also involves killing’.
We are taking the grain only after they have become fully
ripe and the plants fall, that is they have reached the end of their
life. Because we are plucking the vegetables, we do not destroy the
plants themselves. When we pluck vegetables, the plants will have
466
just as little pain as what we feel when the nail is cut or a hair is
removed. Since the sensitivity of the plants is less than humans and
animals, the pain felt will also be less. In the same way we pull out
certain types of greens or roots as otherwise they will themselves
perish. Keeping these aspects and our necessity in view if we
compare with other types of food, it will be seen that it is the
vegetarian food that involves the least cruelty. Therefore, we who
are bom as humans have to adopt this.
467
food does not help in the purification of the mind and in creating
sathva guna. The body may become stronger but in practices like
dhyana, it does not help. When compared with this it is vegetarian
food which is conducive to spiritual development.
* Paramachaiya does not use the Tamil equivalent of eggs but says
‘What we call the cypher’
468
‘what ! you are all eating only vegetables? So much meat is
available in your country. You have wasted all that and you
yourselves are puny’. There are also those who say that it is
because there are more vegetarians among Hindus that they lost
their strength and surrendered their country to the Muslims and
the Englishmen. I shall deal with this later. I shall now tell you how
you can counter the non-vegetarians. It is like this: ‘You who are
non-vegetarians ridicule others who eat certain kinds of meat. Not
only that all non-vegetarians are one in ridiculing the adivasis who
live in forests some of whom eat human flesh as cannibals. If you
think that you are all higher than the cannibals, should not we who
do not eat any meat think that we are superior to you? How are
you justified in ridiculing the cannibals on the one side and the
vegetarians like us on the other? ’ - They should be asked on these
lines. ‘You say that if all Indians start taking meat there will be no
food scarcity. Does not scarcity occur sometimes in your countries
also? Therefore - you are all capable of preserving anything - why
do you not preserve the dead and the useless old.’ - one may
think on these lines also.
It is true that when fruits get decayed they emit foul smell.
But this foul smell is nothing when compared to the bad smell that
is emitted when non-vegetarian food is cooked which creates
uneasiness in the stomach. In case they become spoiled, the foul
smell is still more. (Here one other thing has to be mentioned. This
provides the reason why we say ‘English vegetables’ like cabbage,
beet etc are not to be taken. When these are cooked or when the
water in which they are boiled are poured out, the bad smell is the
same as in the case of non-vegetarian).
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469
THE VIRTUES OF
VEGETARIAN FOOD
r is not that non-vegetarian food does not agree to the nose only.
t does not suit the stomach and the digestive system of the
human being. This is what many people have pointed out at the
World Vegetarian Congress (held in Chennai in November 1957).
They have put forth several reasons why the digestive organs of the
human being are not meant to take non-vegetarian by comparing
them with those of animals like the lion and the tiger.
470
I now come to the point that it is only meat eating that gives
strength. When we want to refer to strength, we do not say ‘the
strength of a lion’ or ‘the strength of a tiger’ but we say ‘ the
strength of an elephant’. The elephant has the strength that other
animals do not have. Does it have the strength by eating meat? The
elephant will not even look at non-vegetarian things. There is the
saying of Bharthruhari, ‘Sushkais thrunair vanagaja balino
bhavanthi’. ‘Sushkam 'is what is dried up. When adhrak gets dried
we call it in Tamil ‘Sukku It is Sushkam which has become Sukku
in Tamil. When a person keeps all the money for himself without a
heart to give we say such a person is Sushkan (with ‘dried heart’).
Here Sushkam thrunair means grass that has dried up. What is
meant here is that just by eating grass and the fibres of the outer
shell of the coconut, the elephant is stronger than other animals.
There is another thing which is notable. Although endowed with so
much strength, it is peaceful and not ferocious like the tiger or the
lion. It has got also buddhi and memory along with strength. In
Kerala and Burma, it is the elephant which carries huge trees.
Therefore it is seen that with vegetarian food, we can acquire
bodily strength, buddhi and helpful attitude etc.
( The snake which has for its food the air is not weak. The
elephant of the forest which eats dried grass is very strong. The
rishis who eat only fruits and roots have conquered death and lived
as Chiranjivi. Therefore what is important for a man’s health is the
mental satisfaction. It is not food. (That it is not food remains
understood in the slflka).
471
was a Telugu man who was running a circus company. He was not
only running the company but he himself performed wonderful
feats. I shall tell you one thing: He used to tie to his hip with ropes
a Ford car one on each side and start both the cars. People used to
look on with great anxiety fearing that the car would pound him
down. But this man used to stop both the cars from moving with
one palm on either side. When his company was camping at
Kumbakonam, he requested me very much that I should see his
circus. When I told him that it would be against the tradition of the
Mutt, he arranged a small camp on a ground behind the Mutt and
along with some people, demonstrated some of his feats. I
wondered whether someone would have that much strength. The
reason why I narrate the story is that such a strong person was
vegetarian. Even Anjaneya who was the personification of strength
was a monkey, a vegetarian.
472
originally there was a more important reason for this. ‘In olden
times, the communities of people did not have settlements but
were constantly on the move. Unless they remained at one place
for six months or a year, no crop could be raised and produce
harvested. In those days, they were not aware of agriculture.
Therefore, they had to use their bows and arrows, hunt animals
and eat them. Since it became part of man’s nature over a long
period, even after they established agricultural settlements, meat
eating continued’. I do not know if this is correct or not. I do not
have that much research knowledge. But all over the world, non¬
vegetarian food has continued to be there. It is by accepting the
ground situation, those who gave us the Sasthras have said that
from this we should go to the ideal state and therefore laid down
who can eat non-vegetarian and who should not in the VanSaSrama
division. Simply because they have permitted some people to eat
meat, it does not mean that they should go on eating like that
permanently but that, as they become older in age, they should
give it up and start taking the sathvik vegetarian food and for this
they have laid down the path.
ANCIENT CUSTOMS AND THE
PRACTICES OF KALI YUGA
W e have heard people say, ‘In olden times, Brahmins were
non-vegetarians; the rishis have taken non-vegetarian food’.
They say this by looking into the sasthras and point to the names of
certain things which they say are non-vegetarian. Actually, those
who are great followers of achara and have faith in Sasthras say
that the names of things which are being mentioned as non¬
vegetarian are actually the names of different types of vegetables,
herbs and grains. There are people in Gorakhpur who are
publishing the magazines called Kalyas and KalyaSa Kalpatharu.
They write a lot on this subject and they have been arguing that our
Sasthras never approved of non-vegetarian food. They have also
written that what we think to be the offering to the fire namely the
different parts of a horse, part by part in Aswamedha yagam, are
all names of parts of particular herbs.
Let us assume for the sake of argument that in olden times all
were non-vegetarians. Even then in Sasthras it has been laid down
that some of the customs of the olden times are not applicable to
people of the kali yugam (age) who have become weaklings and
therefore the Brahmin among the varflas and the sanyasis among
the aSramas should take only vegetarian food. We have to follow
this injunction only.
474
is not that it was only the rishis and devas of olden times who could
experience ‘Aham Brahmasmi’. Even now in the present time one
of those who are among us can realize ‘Aham Brahmasmi ’. He also
becomes like them. His glory cannot be reduced even by the
devas’. There are manthras which give this meaning. Acharya in
his commentary shows that what has been mentioned as ‘even
now’ in the Upanishad days was applicable to Acharya’s time and
will be applicable to all future time. Therefore, he says that
attaining Brahma Jnanam is possible even for those of the present
time who have become weak. When saying that he clarifies ‘this
manthra has been given so that people who are in our yugam
because they are very weak may think that by the practice of
Brahma Vidhya they will not be able to attain siddhi. So far as
Brahma Jnana is concerned, there is no difference between men of
great strength (Maha Vlryavan) like Vamadevar and others and the
weak people of our times’. Thus even when he says that there is no
difference in achieving ‘athma sakkshathkaram 'he refers to men
of the previous yugas as ‘Mahavirya ’ and those of the present as
‘alpa’ or ‘hina ’ vlryavan. From this it is clear that in respect of
strength those of the present times are less than those of the olden
times. That is why he said that we should not follow certain
practices of the people of those ages. Because a healthy person has
a feast, can a sick person also eat a feast? Even if we assume that
the rishis of the olden times ate meat (I am merely saying this as an
assumption) they had the power to digest it in a manner that the
food did not create in them rajasa and thamasa qualities. They not
only digested the food in the stomach but they could also digest it
in their minds. We should understand that we who do not have
such power should not indulge in it. In those yugas, people lived
for a thousand or ten thousand years. They went to other worlds
with their physical bodies. We read that with their mental power,
they had done many wonders. If we have such powers we too can
have food etc as they had.
475
An example used to be quoted. There was a forest. Near the
forest there was a big river and a small pond. A forest fire flared
up. Simultaneously, there was also heavy wind due to which the
binning leaves, twigs and mud which were blown off by the wind,
fell into the pond and also into the river. The mud and the leaves
filled up the pond and the pond disappeared. But what fell into the
big river though they were burning were washed away and
vanished into the sea. The garbage blown away by the wind made
the pond disappear. But the river made the garbage disappear. In
the same manner, some of the customs which appear to us to have
blemish when they touched those of the previous ages who were
very strong got destroyed due to their power. But if we who are
weaklings follow those customs, they will destroy us. Since we do
not have their strength, we have to submit to their rules about how
we should conduct ourselves in Kali yugam. The dharma
appropriate to us is that ultimately all of us should endeavour to go
in for ahimsa food only.
TO PROGRESS STEP BY STEP
E ven if perhaps our people had taken meat in olden times, we
should not adopt that as the ideal. At the same time, those
other than Brahmins who due to their habit over a long period and
kula acharam have been taking meat should not be forced to give it
up right now. Ultimately, meat is to be given up; but to achieve that
there should be no compulsion. A habit cannot be given up in one
go. Trying to do that will create a lot of difficulty. Total abstinence
cannot be achieved in a day. It has to be achieved stage by stage.
We have to do propaganda and provide encouragement for the
same.
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477
VEGETARIAN FOOD IS OF GREATER
NEED NOW THAN BEFORE
E olden times all people had faith in Sasthras, bakhti to and fear
f God. Therefore, they were afraid to commit wrong. Because
of this, people of all jathis were more disciplined than at present
(even in keeping the indriyas under check). In their time, there was
no cinema, drama, novel etc which in the name of freedom have
allowed people to go the wrong way. Feeding the senses and their
desires was not as at present. Because of that even those who took
drinks or meat observed a limit and discipline. Unlike people of
these days they had laboured hard with their body and therefore
whatever they ate did not affect them physically or mentally. Since
the attitude and method of working etc have changed and the
environment has become spoiled it is good if people gradually take
to vegetarian food. It is also good to give up drinks like toddy.
478
The name Hindu has been given to us by foreigners. We
cannot find that name in our sasthras. But later on, this name came
to be understood by our people as if it originated from a Sanskrit
root namely ‘HimSayam Dhilyaths yah sa HinduIthya bidhlyathe
The meaning is one who feels great sorrow when cruelty is
inflicted. Although this is an ingenious way of saying it, is it not
because Hindus are a non-violent people it is possible to give such a
definition? If this great pride which is ours is not to go in these
days, when all people have to mix with each other more than
before, it will be good if even those who are used to non-vegetarian
food become keen to adopt vegetarianism.
PROHIBITION
I f things which have to be excluded from our food according to
Sasthras spoil our mind only over a period of time, we see that
drinks spoil and degrade a person immediately. Therefore, this
should be given up first.
Drinks should not be taken. It spoils not only the mind but
destroys the family. It will be good if even those who had been
permitted to have drinks, give it up in the present set up. It is for
this reason that the sabha of the Mutt engaged in charity and
service has issued a statement supporting prohibition which is
being propagated by Gandhians.
480
drinks as the first dharma. Therefore, in accordance with
ThiruvaJJuvar’s saying ‘ Vedhas and agamasare truly divine’, every
Tamilian who has come in this tradition of Vedhas and Agamas
should take a vow that he will not take drinks. To those who make
such a vow and send it to the Mutt, prasad, either Vibhuthi or
ThulaSi will be sent. A guide which explains the procedure for
wearing Vibhuthi or ThirumaiT will also be sent’.
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482
COFFEE AND OTHER
SOFT DRINKS
U sually, it is such prohibited things that have the power to take
hold of the mind. With a feeling, ‘Oh, I cannot do without it’
people cannot concentrate on any job and as if they have become
mad and with that heaviness in the mind they get headache,
indigestion etc. They become slaves of such things. They become
addicts, it is said. Instead of stopping at a limit, the mind always
desires for that thing. Persons who drink, chew or smoke tobacco,
are like this. Things like ganja, make them mad after it.
483
does it not spend more for coffee than for food? As if drinking at
home is not enough, it is making people drink three times, four
times in whichever hotel they see. Taking coffee as soon as one
gets up - bed coffee - or cleaning the teeth with the coffee powder
(which remains after extracting the decoction) and swallowing it
also - thus it has gained control over our mind ‘as if there is no life
without this’, is it not wrong?
We do not know what all things are there in the various kinds
of drinks that come tinned and are neat to look at. In these and also
in things like biscuits, bun, cake etc which are also packed neatly
and are nice to look at, there is doubt that one thing* must be
there. Yet, winking at it, even those who follow acharakeep taking
them. There are also those who argue ‘Even if that thing* is there,
it does not matter. There is no life in it’. Irrespective of whether
there is life in it or not, it will do us harm. According to their
argument, meat of any animal that dies of its own can be taken and
it is not wrong. It is said that Nilakanta Dikshithar, a great Mahan,
when he relinquished charge of his Ministership with Thirumalai
Naicker, asked of him: ‘It is enough if you give me a little land at a
place where there is no noise of the frog’. He took the land on the
banks of Thamirabharani and established an agraharam named
‘Pathamadai’. We should not cause blemish to that ahimsa
484
tradition. What all things are mixed in those which are prepared in
a bakery which are out of our sight! Because it is not physically
handled and machines make it and pack it, it cannot become
acharam. These can be taken by people who are sick or those who
are recuperating after sickness. Then these must be stopped and
we should get purified by taking panchagavyam. Acharam is
drinking the gruel which is made out of flour ground in our homes.
MILK BASED PRODUCTS
rpihere are some who hold extreme views about milk saying ‘Is
A not milk like blood? Therefore milk, curd, butter, ghee, all of
which come from milk are non-vegetarian’ and they exclude them.
But since Sasthras are our authority, we find in them that milk and
products coming from it are said to be sathva food and we need not
exclude them. There are two reasons for excluding a thing. One is
related to causing cruelty to animals. The second is that it is
capable of harming our mind. By milking a cow, we do not cause
any cruelty to it. In Iswaras creation, it is only for cows that the
quality has been given by which it generates more milk than what is
needed for its own calf. If the calf takes all that milk, it will die.
Bhagawan created it like this, so that it can give milk required for
yagnas and for providing bodily energy to people. To us also, the
cow is mother. That is why we call the cow Gomatha. We do not
talk of ‘Asvamatha’ (Mother horse) or Gajamatha (Elephant
mother). Taking mother’s milk cannot be considered non¬
vegetarian food. There is nothing wrong in milking the excess milk
after the calf has been allowed to suck to its fill. There is no cruelty
caused to the cow in this. If it is not milked, the udder will become
heavy and the cow will cry. What has been said as the second
reason, namely causing harm to the mind is not done by milk. It
has been said that milk and all its products are sathvik. It is not just
it has been said to be so. Great sathviks are those who have taken
these. Bhagawan who talked about food which are of three types
Himself stole butter and became ‘Navanitha Choran ’. Sasthras tell
us to do abhishekam to ISwara with pots and pots of milk and
witness it. If it is a bad thing, will the Sasthras say this?
486
What is wrong is preventing milk from reaching those who
need it. There are many poor children, weak people, sick people
who struggle to have milk. The milk that should go to them is made
into ‘coffee poison’ and people take it three times or four times.
This is wrong. Coffee not only disturbs the mind but becomes the
cause for denying milk to those who need it and it amounts to
causing injury to other beings. It will be great puAyam if people
decide to stop taking coffee and start giving the milk to poor
children or weak people.
CHEWING PAN
Just as some people feel like drinking or smoking all the time there
are several people for whom chewing pan is a habit and they
become addicted to it. This affects the sensitivity of the tongue and
hunger gets suppressed. This should not be allowed. It is neither
dignified nor is it in tune with acharam, to keep pan in the mouth
and speak with the juice sprinkling on others and flowing out of the
mouth etc in a manner which one would hate to see. Spitting
wherever one goes is against civic sense.
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488
THE GOAL OF PEACE
SHOULD NOT BE SPOILED
L have been telling a lot of things to bring home to you the
nportance of the purity of materials used for preparation of
food. The specialty of vegetarian food is that apart from helping us
to develop sathva guffa it prevents cruelty being caused to other
beings. As this ideal spreads more and more in the world, murders
will become less and peace will grow. If we look at murder cases,
we will find that rarely if ever the murderer will be a vegetarian.
489
QUANTITY IS IMPORTANT
E ven if it is a highly sathvik food, quantity is important. It is
good to limit eating to one meal and one palaharam. Or if it is to
be two meals and one tiffin, just as many people follow these days,
the food intake each time should be moderate. Both according to
medical science and Dharma Sasthras, eating should be only upto
half the stomach. Water should be taken for a quarter of the
stomach and remaining quarter should be left for air. Even if the
normal routine is two times food and one time tiffin, on Saturdays,
Mondays, Thursdays and on Amavasya days (for those who do not
have their parents) then depending upon Kula Deivam of each
family on Shashti, Krithikai, Chathurthi, Pradosham etc, it should
be one meal and one palaharam. On Sundays, no food is to be
taken after sunset. Therefore, after taking food in the afternoon,
palaharam should be taken before sunset. Once in fifteen days, it
should be total fasting (langanam), that is upavas on Ekadasidays.
About this, I shall speak later. On other days also, food intake
should be moderate.
490
RULES TO SUIT THE TIMES
rrihere is one other thing related to purity of materials.
X Depending upon the season, some even among the sathvik
things are to be excluded. Milk and curd are sathvik but curd
should not be taken during night. It can be made into buttermilk
and taken: Milk should not be taken during afternoon.
491
chAthurmAsyam and
RULES FOR FOOD
rrihere are four months called Chathurmasya. Before going into
X this subject it will be necessary to speak about two types of
Panchang, namely ‘ Souramanam' and ‘ Chandhramanairi.
Souramanam is related to the movement of the sun. This is what is
observed in Tamil Nadu. According to this, when the sun enters
‘Mesh’ Rishabha etc. rasis, it is Chaithra, Vaikasi etc. months.
When sun enters Mesham again it is New Year. In most other parts
of the country, Chandramana month based on the movement of the
moon is followed. From Prathamai thithi which follows Amavasya
and upto the next Amavasya it is a Chandramana month.
According to this, when our (that is Tamil Nadu) Phalgwla
Amavasya is followed by Prathamai, their Chaithra will be born.
The Telugus and the Kannadigas celebrate it as Yugadhi. In Kerala,
it is the same custom as in Tamil Nadu. They celebrate the new
year as Vishu. They call the first month as ‘Medam’ instead of
Chaithra and Vaikasi as Edavan. They refer to each month by the
name of the sign for that month. Although ours is Souramanam,
when we call the month Chaithra, Vaikasi etc it is with reference to
the star in which full moon rises in the month.
492
‘Malamasam "or adhik mas and make that year of thirteen months.
In that extra month, no auspicious function (gubhakaryam) is
undertaken.
493
month, curd and buttermilk should be avoided. During Asvin, milk
is excluded. During Karthikai, ghee, udid dhal, toor dhal, horse
gram and other pulses should not be taken. Along with rice or
chapathis vegetables can be cooked and taken.
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497
THE DIVINE ‘RASA’ IN
‘ANNA RASAM’
rriiere are several reasons why I speak about swayampakam. It is
A only when we do the cooking ourselves it would be possible to
repeat Bhagawan nama or sthothras throughout the time cooking
is done. By this it will be possible to ensure that the food becomes
sathvik due to the kind of materials used and not affected by bad
thoughts but becomes more sathvik.
498
Aham vaiSvanarO bhuthvapraninam deham aSrithah
Pranapana samayukthah pachamyannam chathurvitham
499
When one has to cook one's own food, the tendency will be
to reduce the work for himself and therefore he will not think of
preparing several side dishes. That is, because of taste he will not
eat excessively and avoid spoiling the purity of mind. When
cooking is done repeating Bhagawan nama and it is offered as
neivedhya, one will not think of cooking food which is rajasa and
thamas and also meat etc. That means vegetarianism will become
the habit on its own. When ‘other things’ (meat and other non-veg)
take a longer time to cook, one who cooks for himself will think
that he will not cook it. Not because Dharma Sasthras or Yoga
Sasthras say it, but to save time and work the system of
swayampakam will bring into practice vegetarianism. What does it
matter, whichever way it comes into practice? It will give the
punyam mentioned by Dharma Sasthras and the mental purity
mentioned in yoga Sasthras.
Because (in swayampakam) the varieties get reduced,
expenses also will come down. Thus it is economical too.
There is one other point : When someone else cooks and
serves, we are keen about taste and start commenting ‘This is
salted more, this is pungent’. This creates dissatisfaction for us and
a feeling of sadness for those who cook the food. When we cook
our own food in whatever manner we have cooked, the food will
taste like ‘Devamrutham When we take the food, we will take it
with satisfaction. Because of this very thing, the food will get into
the digestive system properly and purify the mind.
Thus there are several benefits. More than all these,
swayampakam will be of great help in avoiding jathiquarrels.
In this there is no scope for any talk about higher jathi or
lower jathi, which jathi can take food prepared by which jathi etc.
To whichever jathi one may belong, each one cooks his own food;
when one makes it a rule that he does not eat food prepared by his
own people, even mother or wife, the question of eating food
prepared by someone else does not arise at all and thus a point for
jathi quarrel will get eliminated.
500
THOSE TAKING FOOD WITH US
W hen I want to talk about this I recollect one thing which I
forgot to tell. I should have mentioned about those who eat
with us in addition to those who cook and serve.
When we take food the subtle aspects of the good and bad
qualities of those who eat with us stick to us to some extent. Those
who are very pure are called ‘pankthipavanar’ - that is by their
sitting in the pankthi, they purify the entire pankthi. If we take
food along with them, the food that gets inside will purify our
mind. In the same manner, it is also mentioned about ‘pankthi
dhushaka 'that is by their sitting in the pankthi, the entire pankthi
will become impure.
When they are asked about this they say that unity can be
brought about only by doing these things. I feel like laughing.
501
When we hear that by serving food to all, not governed by any
regulations, unity will be achieved, one thing comes to mind. The
countries which went to war during World War and involved all
countries in the war causing great destruction to humanity as a
whole, sat together till the day prior to the declaration of war and
had raised toast to each other. Next day each attacked the other’s
country without any distinction of military and civil population.
Despite this they preach that unity can be brought about by having
‘samapankthibhojanam These tea parties, get togethers, mixed
eating etc may give some petty satisfaction but these have not
brought about unity or amity. This is clear from the fact that
although these practices have been there for a long time, social
conflicts are on the rise. It is for self interest like getting a title that
these feasts etc are being arranged. It is deceiving. It would not
matter if things stop with this. Since these modern feasts are
getting farther and farther from Dharma Sasthras, they create a
great spiritual loss also.
502
Reforms introduced by way of common cooking and sama
pankthi have only increased cruelty being caused to animals. If
some who have been vegetarians for generations have become non¬
vegetarians, the so called reform is responsible for it.
503
THE WAY TO NURTURE
VEDHIC LEARNING
B y swayampakam learning of Vedhas will grow. One may
wonder what relationship the two have. I shall explain that.
When I went to the North, I have seen in Orissa, Bengal, U.P. and
other places that even though there are no Vedha PataSalas, there
were Sanskrit PataSalas. In Tamil Nadu, it is doubtful whether
thirty or forty PataSalas are functioning with strength. There the
PataSalas were hundreds in numbers. These PataSalas are being
called ‘Tol’. In Assam where we think it may be backward in this
respect, the Governor* said that there were two hundred of them.
Another funny thing is while our PataSalas have substantial capital,
the PataSalas in the North do not have it.
‘Yes, food has to be given but why is capital needed for that?
There is the Baniya who is a grocer or a Marwari. If we go and tell
them that we are studying Sanskrit, they give atta and butter.
Students use that, make their own rotis and eat. That is all! It does
504
not matter if we do not get butter. We are used to taking dry rods
(without ghee). We do not even need the hot plate. If the atta balls
are thrown into burning twigs, they will get cooked in that fire and
we eat them. If it is convenient, we will make a little dhal also. A lot
of groceries are there. The grocers do not hesitate to give atta etc
to the students’. They thus gave a detailed reply.
It is from what they said I understood that the reason for the
decline of our Vedha PataSalas is the way we prepare food for the
students, that for the sake of taste, we have cut the roots of our
religion, namely the Vedhas.
506
and die, it is harmful to his great dharma of ahimsa. It is for this
reason that it has been laid down that he should get his food
through biksha.
508
way he will not touch even water. After reaching the destination he
will have a bath and then cook his own food.
509
problem for some. If it is said that such food should not be eaten,
some others find it a problem. This problem becomes a quarrel.
510
same time if we have to cook our own food, will we not strive to
make ourselves pure?
Those who are males need not get worried about how to
learn cooking. Once the thought comes that ‘we have to be like
this’ it can be learnt easily. Do not young girls of even less than 12
years learn to do much of cooking which involves grinding, mixing
etc? If without variety it is a curd bath or pongal or chapathi, it can
be learnt in a few days. My view is that men should learn to cook
something that can be made in fifteen minutes, make it and eat it.
COOKERY IN
THE SCHEME OF EDUCATION
E not food basic to living itself? Therefore, first place should be
ccorded to this swayampakam in Basic Education, both to men
and women. Yes. I, who have been saying that the secular
education should be changed in order to give knowledge of
religion, now say that before anything else, they should be given
the knowledge of cooking. Since the qualities and attitude depend
upon the food, even for developing a liking for religious
knowledge, it is necessary to teach the know how of cooking.
512
qualities. Since it is possible that something bad may result from
such an arrangement, I say that each of them should cook his own
food and eat. This is a dharma which has to be performed to save
the society through personal purity.
513
bachelors who want to remain unmarried. Till they reach their
middle age, during which they run about, they have food cooked
by the mother or take hotel food. When the mother dies and they
find that hotel food does not suit them anymore they want to get
married for the sake of food. (Marriage is not for sahadharmam
but for the stomach, the tongue). If swayampakam has been
practised, this ugly situation will not arise.
Today when people fly like birds to any place in the world,
where they can get a job, unlike in olden times when they were
confined to their villages, swayampakam becomes very necessary.
Also one need not suffer from ulcer etc even in young age by taking
badly cooked hotel food. If each one can prepare pongal, small roti
or easier still if balls of wheat flour are cooked in fire and these are
taken there will be no disease. These days there are countless
diseases.
TRUE REFORM OF FOOD
PREPARATION
Therefore one should take a life’s vow that he will just cook
for himself sathva food and ‘madhura’ food (as told in Gita) with
just one or two materials.
515
Because the Gita talks of ‘snigdham’ it does not mean it
should be soaked in ghee. It only means that it should not be too
dry but soaked in milk or buttermilk or a very thin coating of ghee.
‘Madhuram’ also does not mean that it should be too sweet. Rice,
wheat etc have their own sweetness. By over cooking things with
tamarind and chillies, they lose their natural sweetness. So it
means that things should not lose their natural sweetness, and they
should be taken.
HOW TO EXTEND HOSPITALITY
I f everyone has to cook his own food, how to extend hospitality
to guests (adhithi sathkaram) which has also been enjoined as a
dharmal The answer is that the guests should be given the
materials for cooking. That itself is sathkaram. Even now the very
few swayampakis who are still there when they go to other places
get materials from the others (hosts) and cook their own food. This
also has been mentioned as adhithi puja only. Giving like this flour,
sugar etc to pilgrims is called ‘sadhavrithi’in the North. They will
not accept cooked food but will take only this ‘sadhavrithi’. They
do not eat in our Mutt also. There are several pilgrims who will
accept only materials like flour, ghee etc and cook their own food.
Therefore, it need not be thought that because of swayampakam,
hospitality cannot be extended.
But if some people have the sentiment that their guest should
take what is given to them, milk or buttermilk and fruits can be
given. In olden days, if rice with milk was given even to a thief, he
would not indulge in theft again. Milk nurtures good thoughts.
Now I say that instead of giving rice with milk, fruits and milk can
be given.
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517
NIVEDHANAM (WORSHIPFUL
OFFERING TO GOD)
I t is important that what we eat is shown to Bhagawan. Even if
puja is not done on a big scale, nivedhanam of the food which we
have prepared to God who has given us the hands and the mind to
cook the food ourselves, should remove what little blemish may
still be in the food.
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518
BENEFITS WHICH ARE THE
ESSENCE
nrihe essence of all that I have been saying till now is: A number
X of benefits accrue by the small effort of swayampakam. One is
that the mind gets purified. Second is bodily health. The third is
reduction in expenses. Fourth there will be no room for inter-jathi
quarrels. Fifth, it becomes possible to follow the gasthra injunction
that one should not get married after the age of fifty. Sixth, helping
the growth of Vedha Vidhya which is the root of our dharma,
seventh, reducing the cruelty meted out to animals. Eighth
showing to others the ideal of sathvik food. There is no greater
good than spreading peace in the world. There are thus so many
benefits. More than anything else, we will receive the grace of
Igwara who will think ‘This child is following the gasthras. He is
controlling his tongue and making all people practise
swayampakam’. As a beginning everyone whether going to school
or office once a week on a Sunday should practise swayampakam.
By all that I have said, at least some among you, may have
developed the faith that swayampakam is indeed good. Once faith
is developed in something and that is also feasible, it should be
practised. That really would be great.
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519
THE IMPORTANCE OF FOOD IN THE
ENJOYMENT OF SENSES
F ood does not mean only tasting by the tongue and eating. All
the five indriyas, each has a food of its own. We see many
sceneries. That is food for the eyes. We listen to different kinds of
songs and talks which are food for the ear. Whatever we
experience is all food to us. In this everything must be pure. We
should not look at scenes that spoil the mind. We should not listen
to talks that will spoil the mind. Whatever we experience should
help in God realization. (Iswara Sakshathkaram)
520
Acharya prayed to Ambal for the annam which gives not
only strength to body but also jnana and vaiiagya. I shall repeat the
sloka and pray on behalf of all of you.
What is to be done?
The meaning for the half sloka which I stated is ‘Oh People,
on EkadaSi day, there are two things which deserve to be done by
all people’.
What are those two functions which all people have to do?
522
Suddhopavasahprathamah sathkatha SravaiTam thathah
524
Food is essential for living. But if it is taken a little more,
then it causes diseases. The food which is the cause of health, will
become the cause of disease.
Machines are also being given rest now and then because, if
they work continuously, they go under repair. In the same way, if
rest is given to the stomach it is good for health.
525
Although we may think that health is ensured by food, I shall
tell you something to show that it is a close friend of disease also.
When we get fever, what is the doctor’s first advice? ‘Stop food,
take gruel or take such and such a drink’. Whatever disease it may
be, the fact that different foods are prohibited for different
diseases makes it clear that the basis for disease is food.
526
Just as juice can be had only by crushing the sugarcane,
internal happiness can be had only by subjecting the body to
hardship.
To the mouth that has no food, what is more tasty than food
- His nama amruth, lila amruth, japa, bhajan, sthothra, parayaa-
shall be given. As amruth to the ear, we have to hear kirtan,
harikatha. Reading the EkadaSipuraffam is of great merit.
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528
MODERATION, THE RIGHT WAY -
ACHARYA AND KRISHNA
Tcharya has made a highly philosophical commentary on this.
,/1‘When it is said ‘remaining without food’, it does not mean
giving up food. If merely food is given up, only life will pass out but
athma jnana will not be attained. Therefore, asanam (food) that is
mentioned here only refers to enjoyments. This manthra only says
that enjoyment through kamam should be given up’.
529
and
Fasting for several days together does not have the approval
of our Sasthras. That will result in extreme tiresomeness and
instead of purifying the mind, it will land the person in madness or
failure of memory. It will not help in concentrating on Bhagawad
smaraHam. But fasting for part of a day, now and then, and fasting
fully once in a fortnight as laid down in Sasthras will purify the
mind and will strengthen the thoughts of the divine. (Dhivya
smaranam).
530
Thirukkural says that not inflicting cruelty is nobler than
performing thousand yagnas. In Gita, in another place, in order to
emphasise the importance of one achara, Bhagawan talks
deridingly of another. ‘Simply because a person has given up agni
(that is agni karmas) he does not become a sanyasi; simply because
a person gives up karma, he does not become a sanyasi says
Bhagawan.
531
‘AnaSakena 'mentioned in the Upanishad also means giving
up food. But the more important meaning is to give up satisfying
the desires of the sense organs.’ It is to emphasise this view,
Acharya says that giving up food is not important here. Stopping
food now and then is good for the body and the mind. That is why
in the rules for taking food even while stipulating that it should be
sathvik food, rules for vrathas and Upavasam to be observed on
certain days have also been laid down.
DAYS OF HOUSEHOLD FESTIVALS,
VRATHAS AND THE GLORY OF
ekAdasi
W hile some holy - festivals have been prescribed, observing
some vrathas have also been prescribed. Festival days are
those when we dress ourselves well with good clothes, jewels etc,
decorate Bhagawan also, do puja and have a good feast as his
prasad. Vratha days are those on which we do not eat a feast, do
not take even normal food, observe upavas and do puja. There are
several days stipulated for observing vrathas - Krithikai vratham,
Shashti vratham, Sravana vratham, Chathurthi vratham, Rishi
Panchami vratham, Pradosha vratham, PayO vratham etc. More
than all these is the Ekadasi vratham observed by all people. All
religions have feasting and fasting.
533
day on which ‘Amrutha mandan’ was done in Kshirabdhi, when
Vishnu took avatars as Kurma, Dhanvantri and Mohini was EkadaSi
we generally connect EkadaSi with Vishnu but the Saivas say that
because Paramasiva took the poison which first came up in the
manthan, no one should take food on that day.
534
That is why Lai Bahadur Sasthri said that all people should fast on
Mondays when there was food shortage. State dinners were
stopped on Monday nights.
From the fact that at the Government level, fasting has been
prescribed, it is now seen that apart from the benefits for fasting
mentioned in gasthras, it also helps tackle food shortage. If all
people observe upavas according to gasthras, we will have surplus
food which we can export and earn considerable Exchange.
535
be total fasting. Then on the next day (Sukla Paksha Prathamai)
one handful and so on and on the Pournami day, fifteen.
How is the wheat? It starts with a small tip, then the middle
is big and again ends in a small tip. In the same way, if
Santhrayanam is started in Sukla Paksha Prathamai, it will begin
with one handful and end in fifteen handfuls on Pournami. Then it
goes on reducing during Krishna Paksham and ends in Upavasam
on Amavasya day.
537
whole day, palaharam can be had. (I do not refer to palaharam
according to sasthras but things like idli, dosa etc.) Another time
the palaharam according to Sasthras namely fruits, milk etc can be
had. Those who cannot do that too can have food one time and
take palaharam like idli, dosa as the second food. But efforts
should be continued to change this to the full discipline.
era
538
upavAsam and hard work
If it is asked ‘There is no holiday on EkadaSi, how to do work’?
This can be answered in two ways. If all people observe EkadaSi
upavasam and appeal to the Government they will grant holiday.
Second is that by not eating on one day in a fortnight, there will be
no loss of energy. There may be the sentimental feeling ‘we have
not taken food today. We will not have the energy’. By such a
thought one may feel weak. But, if the mind is detached from the
body on that day, there will be more energy and enthusiasm. Work
can be done on that day in a better manner. If there is a will, there
is a way. Although the body has several blemishes, it has one great
quality. It will behave as we train it. Therefore we can get used to
EkadaSi Upavasam without affecting the office work.
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VERY STRICT OBSERVANCE BY
MADHVAS
A lthough Madhvas, Vaishnavas and Smarthas observe EkadaSi
vratham because it has been laid down by Dharma Sasthras, it
is only the Madhvas who follow it very strictly.
540
Madhvas do not perform Sraddha on EkadaSiday. They think
that the observance of EkadaSi vratham is more important and
observe Upavasam. If sraddha falls on EkadaSi day, they perform it
on the next day, that is on Dwadasi day. Then also because of the
purailik injunction that on Dwadasi day food should be taken very
early, the Sraddha which is to be performed in the afternoon is
performed by them very early in the morning.
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THE NAMES OF EKADASl
rrihere are three hundred and sixty five days in a year. Therefore
X there will be a few days more than twenty four pakshas
(fortnight). Due to this in some years there will be twenty five
EkadaSi. In the Uthara Kanda of Padma Puraifam names have been
given for each of these twenty five EkadaSi. The method of
observing these, the stories of those who were benefited by these
etc are also given in detail.
543
The twenty fifth which comes as extra is called Kamala. All
people should observe the vratham on EkadaSiday which has been
accorded an exalted position in our religion. Fasting should be
combined with ‘being near’ (i.e. prayer to) God (Upavasam). For
this, we should repeat Bhagawannama either as japam or bhajan as
much as possible. We should do Bhagawad dhyanam as long as
possible. On that day, sathkatha Sravaflam or parayaHam or both
should be done. The life stories of great Bhagavathas or Bhagawan
should fill our ears. By doing this, from good health, people should
be the receipients of.bhakthi, jnana and vairagya.
LET US HAVE THE SENSE OF
FULFILMENT
I : even on days like Vaikuuta Ekadasi, Maha Sivarathri,
Gokulashtami, Ram Navami and other special days, we do not
control our tongue and the craving of the stomach, it will be
demeaning for us who are born in this country. Fulfilment is that of
the mind even if the stomach is empty. Bhagawan should bless
everyone with the strength of determination to do so.
545
even a drop of water. They used to be so firm in observing the
vratham. By this many people who could not bear the heat died.
People thought that such a situation should not be allowed to
continue. Therefore, they convened a sadhas of pundits to find out
if there is a way in the Sasthras to relax the severity a little. But the
widows, it appears, said that even if the Sasthras allow some kind
of drink they would not take it but rather they would die. Then the
pundits went deep into the Sasthras and said, ‘All right. Water need
not be taken through the mouth but let some water get into the
body through the ear’. The observance of EkadaSivratham is so
severe there.
We should never allow the tongue to have its way saying that
we cannot control it. They say it is by eating the apple that Adam
had his fall. Like the forbidden fruit we should not take any food
that is forbidden by Sasthras. If we violate this injunction, it will
only push us down. Whenever there is a temptation like this, we
should ask ourselves, ‘Even though we take it now thinking that it
has a great taste, does the taste remain in the tongue after five or
ten minutes? Is it going to remain in the stomach and ensure that
we do not feel hungry again? ’ - we should thus control ourselves. I
again pray to Bhagawan that we should all get such good sense.
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MOUNAM (SILENCE)
TO REDUCE WORK FOR THE MOUTH
rphe senses (jnanendhriyas) make us aware of what is outside.
X The eye sees what is outside. The ear hears the sound. The
nose smells. The skin has the feel of touch and is able to know
whether a thing is strong, rough, soft etc. The mouth informs us of
taste. Thus there are five. There are five sense organs (motor
organs) which instead of telling us of what is outside, act on their
own - the hands, the legs and the organs of excretion.
547
comes in the mouth and by that do not spoil others; talk of matters
related to God; do bhajan’, just as saying that during Upavasam,
even sathvikfood should not be taken, our elders have said ‘Now
and then keep your mouth shut without talking even about God -
related matters and even without doing kirtansetc’.
549
DAYS SUITABLE FOR MOUNAM
L ike the Upavasam for the stomach, Dharma Sasthras have
prescribed time for this. You must have heard of the saying
‘Mounena bhokthavyam It means we should not talk while
eating. When we are eating we should not give the mouth another
work. With this rule, it would mean that taste is also controlled.
We cannot say ‘I want this or put some salt in this, drop some ghee
in that etc’.
Mounam can be observed on Mondays, Thursdays and
EkadaSi days.
Since people have to go to office on Mondays and
Thursdays, silence can be observed on Sundays. It can be observed
at least for half a day.
550
KEEPING AWAKE
A long with the rule that on days when the mouth is not opened
for food it should not be opened for speaking also one more
used to be added. The rule is that on the day when the mouth
should not be opened, the eyes should not be closed. One should
keep awake throughout night and spend the time meditating on
Bhagawan, in Jdrtansetc. By keeping the mouth closed, one would
get mental involvement and there will be enthusiasm. Keeping
awake throughout the night on VaikwTta EkadaSi and Sivarathri
days we consider as important. The practice has come to be
prevalent that people spend their time by seeing cinema and
instead of earning puilya, they pack it off. This rule is mentioned
for every EkadaSi. What is to be done on EkadaSi day is not
‘bhojana dhwayam ’ but ‘bhojana thrayam ’ - Upavasam, bhajan
and jakaranam, that is keeping awake throughout the night.
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THE BEGINNING AND THE
STATE OF ENDING
■a yfDunam means one should remain without expressing his
lVAopinion in any manner. If one keeps his mouth shut but keeps
communicating through signs, it is of no use. If something is very
essential it may be written and shown. During ‘kashta mounam
which is commenced with the sankalpam to remain like a log of
wood, no communication should be done through sign or writing.
552
we do not remember any of these things. That means we would
have done all these without our being conscious of them. Since
attachment to body is there, even in sleep, we have done these
things to protect the body. Whatever action it may be it is done by
the nervous system according to the direction of the brain. So
much of attachment to the body is soaked in it. Without our
desire, that is without voluntary effort the nerves of their own
carry out several activities. When something touches the neck or
the hip that feeling causes laughter. If there is fear, one feels like
urinating. If one faces a great sorrow, he feels the churning of the
stomach. If one person yawns, others also yawn. These are all the
involuntary acts of the nerves.
553
we are not able to see the pearl inside, the athma. True mouna is
arresting all thought waves. The mouna with the mouth closed is
the aid to that. Acharya has said in Viveka Chudamani that the very
first gate for entering ‘yoga samrajyam 'is mounam only.
555
(blankness) - from no thought to God thought. There will be
awareness but it will not be as at present about the harassment by
the indriyas but it will be of Iswara without any tinge of sorrow.
Then in the state in which Iswara is not separate, the state of jnana,
all thoughts and their root, the mind will get dissolved and full
mounam will materialise.
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THOUGHT OF ISWARA
E i between the two, I have brought Iswara. When the mind stops
ts agitation and becomes empty, ISwara smaraifam is again
creating thoughts, is it not? When practice is begun to attain the
state of no thought and it is reached it is the state of Sunya but not
an experience of joy. If we try to change this and begin to think of
Iswara, what to do if the mind drags us away into bad thoughts?
We may think, ‘Let not the state of perfection or permanent
happiness be reached. Let it be the state of Sunyam only. It is
enough if bad thoughts of the mind are not there’.
557
immediately. Therefore, we should eschew bad company and be in
sathsangam. This is also relationship. Just as a fruit drops off on its
own when it becomes fully ripe, this relationship will end one day.
It will reach us to the experience of solitude which is higher than
this. Achaiyasays ‘Sathsangathvenissangathvam’.
558
We may go from the state of thinking of all kinds of things
straight to the thought of Igwara. Or having gained some practice
in being without any thought in order to ensure that it does not
stay put in the state of ‘jadam’ (state of being inert) we can start
thinking of Igwara. At this stage, it will begin to get attached to
Igwara rather strongly.
WILL HELP ALSO SOCIAL GOOD
A ll these days I have been talking to you about all that you have
to do. I have been talking about what vaidhika karmas should
be done, what karmanushtana should be done for dharma
rakshanam, what should be done to the society etc. Today for a
change I thought why I should not tell you to observe mounam
without doing anything. This is also life’s dharma. The good that
this bestows is greater than that achieved by action. We get athma
Sakthiin this only. It is also of great help to the society. This is so
not only because we do not spoil the society by talking bad and
doing bad, the athma Sakthi generated by the control of senses is
what does great good to the society. It is for this reason I thought I
should tell people to include in their daily routine just sitting for
sometime without doing work.
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SILENT PRAYER
I t is a certain view of the government that is the provocation for
taking this as a topic. In recent times, there have been two views
about whether there should be prayer for students or not before
commencing the classes. Among the leaders some are devoted
(have bhakthi) and some are not so. That is why opinion is divided.
Then even those who are not devoted started saying ‘Prayer before
starting school work has been there for a long time;. If we stop it,
we may have to face the dissatisfaction of many people. Therefore,
if prayer is there let it continue and those students who want to
join the prayer let them join it but those who do not want need not
be compelled’. But the problem did not get over with this. If prayer
is to be held what should be the prayer? This is a secular
government. They thought when students of different religions are
studying together, whatever prayer is introduced may prove to be
a wrong move. Finally, they have now decided that before
commencing the classes the students may pray silently for two or
three minutes.
Since they are suggesting silent prayer to even young
children,I thought, why I should not talk to grown up children
about mounam.
Is it that only they are students? All of you and I too are
students. All of us are life time students, learning in the vast school
of the world.
What you have learnt today is mouna vidhya. Mounam is
considered to be Brahma Vidhya itself. ‘Silence is the threshhold
of jnanam'. Having taken this birth, just as it is very essential to
know all that we have to do, we have also to know the importance
of remaining without activity and without thought. If we indulge in
thinking as the mind wanders and talk without knowing what we
speak we will have to feel sorry later that we have not gained the
fruits of having taken this birth. That is why I thought that even
knowing that controlling the mind and remaining silent is itself
educative for you (let alone practising it later) and I told you.
561
THE LESSON THAT
I HAVE LEARNT
H aving come to Madras, I have also learnt a lesson. The peace
that we get through mounam is what is permanent. It is said
that it will make us happy in the midst of all difficulties without
feeling them. If you want to be free from difficulties that is not
possible. Difficulties have got to be there. Then only the karma can
be wiped out. But at the same time, it should not be felt as
difficulty. My stay in Madras has helped me to learn this at least in
one respect. You are all waiting here in large numbers to see the
puja and you are going through difficulties for hours together.
When you see the puja all these difficulties are forgotten and there
is enthusiasm. In that emotional upsurge you have begun to do
parayan, bhajan and sing songs because you feel it is good for
others too. But because some people thought that this creates lot
of noise and causes distraction, they started putting up placards
‘silence please’. I asked them to remove them. Do you know why?
‘It is only now an opportunity has come to learn something and
pass the test. The test that has come my way is to find out if in the
midst of all this noise, I can conduct puja without being distracted
by the noise. We should not let go this opportunity’, I thought.
That is why I wanted the placards to be removed. By ISwara’s
blessings, I now got used to conduct puja in spite of all noise.
562
KNOW THE LIMIT AND ACT
EXTREMES ARE INTENDED
TO LEAD TO MODERATION
T here is a Sasthram which says ‘Prepare several varieties and eat
stomach full’. What the books on the procedure called ‘Puja
Kalpam ’ say have to be understood this way. One of these says
‘Neivedhyam shadraso bhedham This means food that has
varieties with six tastes. All these varieties have to be shown to
Swami. ‘NiVedhayami' means ‘I am announcing’ that is I am
announcing to you that I have kept all these food before you’. It
does not mean ‘I am making you eat’. Rarely some one like
Namadeva may be able to make God eat the food offered. It is just
showing the food to Him. When the food is seen by Him it becomes
prasad and we take it. That is why Sasthra itself says that we have
to prepare severeal varieties with different taste and eat them.
563
hands - several Murthis with these aspects. Their vehicles are from
a mouse to the elephant to the lion.
564
What is that link? It is to observe moderation. You must
have heard of the Moderates in politics. ‘We should not be in a
hurry to get ‘puma swaraj ’ immediately. At the same time, English
rule should not be permitted to be so imperial’, this was their view.
565
two ends and tie the rope tight to the two poles. Then it will be
straight without hanging loose. This is how the two extremes have
been prescribed for us for being practised to bring our life to even
state which it cannot reach on its own. Because it is not known
how to reach moderation straightaway, the two extremes have
been given in religious observances so that through such practices
one may attain the state of moderation.
566
In Gita, Bhagawan gives upadesa about not overdoing
anything but being moderate, in the middle position.
‘To the glutton, yoga will not materialise; not also to the one
who fasts too much; not to the one who sleeps all the time; not to
the one who does not sleep at all. It is to the one who observes
moderation in eating, in all his activities, in sleeping and in keeping
awake, yoga will materialise’, says Bhagawan. Here the word used
by Bhagawan is ‘ Yuktham’. In our day to day talk also, we use this
word yuktham. Yuktham and yogam both have come from the
same root, yuj. Yuj means to join. Yogam is uniting the jlvathma to
Paramathma. The means to achieve such uniting is moderation or
yuktham.
567
For human nature which cannot on its own be moderate in
various aspects of life, practising the two extremes in religious
observances becomes the means to moderate them. A feast being
balanced by upavasam, a joyful outburst being balanced by
mounam - thus by the practice of following the extremes and
balancing, all aspects of life become moderate just as the weighing
scale is even when balanced equally on either side and the yuktha
state is achieved. Moderation is attained by practising the
extremes alternatively.
568
observances and ‘being measured’ will be in an unripe state. But in
course of time, each will nourish the other and also condition each
other. Later, to reach the matured state, it will take us to the
higher peaceful state which is the evenness of mind through acting
in the measured way. In the fully matured state whatever we do
will be automatically measured and will show the path to others.
BEING CALCULATIVE IN ALL KINDS
OF INCOME AND EXPENDITURE
Yjrave we not given much importance to mathematics in
XTleducation? We have to give the same importance in life too.
These days what is important is only the accounting of the
expenses. There is an accountant in every office and there is the
Accountant General’s office. From olden times, the practice has
been there of checking the receipts and expenses of the State.
There used to be an official who was equivalent to the Accountant
General of these days. Lower down there were accountants, who
were called (in Tamil) ‘Kanakka PiUai . PiUai here means what is
small and not a jathi. We use the word PiUaiXo refer to the squirrel,
the coconut nursery etc. The Kanakka PiUai was an employee of
small rank to check the Government accounts. But he knew all the
intricacies. That is why in olden days it was the rule that even those
who were posted as District Collectors had to learn under a
Kanakka PiUai. It is said, ‘these days it is enough if everything is
balanced on paper. If the matter goes to the Finance Minister, it
does not matter even if it cannot be balanced. By deficit financing,
by printing currency and borrowing from all over, if the accounts
are balanced it is enough’. On the whole, in the name of modern
methods of accounting, needs and desires have been multiplied,
the expenses for them have been multiplied and people have been
made debtors and left without peace.
570
in this also, prMayamam, manthra japam, soham, dhyanam etc
have been prescribed. If we breathe fast, it will shorten the life.
The equanimity of the nervous system required for the athma to
get purified and reach a peaceful stage will not be there. That is
why it has been laid down that breathing too should be calculated
and measured. The limit is that in a day we have to breathe only
21,600 times, that is it will take four seconds for one complete
breathing. When we are doing work in a hurry or we are angry or
emotional due to kamam etc, one breath will be over in one or two
seconds. That is why to compensate for this, praiTayamam in
which breathing is slow has been prescribed as the other extreme.
Therefore it is seen that the longevity of this body and the athma’s
Samadhistate are dependent on the breathing being measured.
572
We should think that whatever we acquire more than the
needs of our life has the blemish of what is robbed and kept and we
should try to follow the aparigraha dharma.
Our Acharya also has spoken high of this in Viveka
Chudamani. After saying that the first gate to Yoga is mounam, he
mentions aparigraham next.
Yogasya prathamam dwar am vangnirOdha aparigrahah
From the time currency came into usage, amassing too much
for oneself, spending in all sorts of ways to satisfy one’s desires
have increased and charity and aparigraha dharma have received
setback.
One may wonder whether there was a time when there was
no currency. There was, in fact, a time like that. In olden times, it
was barter which was in vogue in all places. There was no rupee or
sterling or dollar. It was only much later when societies got
consolidated, governments came to be formed when currency
came into vogue. It was easy to determine the value of any goods
with reference to the currency. This was introduced because it is
compact and convenient to keep and carry. But even till the arrival
of the East India Company, currency was not very much in use
among the people of Tamil Nadu. It was only at the top level and
that too for specific purposes, transactions took place with money.
Since the coin was intended to have its true value, coins were
minted with rare metals such as gold and silver on a limited scale. It
was only later that the practice of minting coins in any metal like
copper, nickel, etc, which have no relation to their actual value
and even paper currency came which is being printed on a large
scale and is in circulation. Before these developments, even in the
recent past, it was only barter which was in vogue among the
people. Even what was paid to the government was one sixth share
of grains only. The rest of the grain could not be converted into
money. Is not ours an agricultural country? The major produce is
573
only grains. Usually, each person will be having a piece of land. But
since it was the responsibility of the State to ensure the proper
conduct of the Varffigrama system, those who were doing a
traditional trade got either land or grains as a grant from the
government. Because of this when landlords gave away one sixth
to the government there was no possibility of the surplus being
converted into money. Therefore they established choultries for
doing annadhanam to pilgrims, neivedyam in temples on a large
scale to be distributed as prasad, feeding Brahmins in lakhs etc.
used to be the practice. It was only later when it became possible
to convert the grains into money, hoarding wealth to any extent
for oneself became possible and that has blocked the way for
charity.
574
of those days were also fully deserving of that honour. It is not at
all proper that in these days of rationing and scarcity, I should also
have myself decorated with silk shawl. Although I have been
having this in mind for a long time, I have not spoken about this
because I thought that those who come to honour me with love
may feel it. But when I am giving long lectures on aparigraham,
what pricks me is, ‘I am a sanyasi. Can I have myself honoured
with these shawls costing five hundred or thousand rupees?’
Because I feel it and also because no one particularly has brought
such a shawl I request that in future you should avoid honouring
me like this. Will I not have the desire that I too should have a share
in aparigraha? Therefore I begin this.
I have said all this to emphasise the point that one should be
careful about one’s own property and expenses. Gandhi also spoke
a lot about aparigraham and practised it also. Now Vinobha also
speaks about it.
575
restraint in all aspects of life and have peace in this world and
attain spiritual Sreyas.
If I go on talking about this, I will then begin doubting
whether I am measured in my talk as I myself have been
advocating!
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VAITHIKA
ASPECTS OF RELIGION
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577
AYURVEDHAM
WHAT FOR UPA VEDHAM ?
T he word ‘ SangOpanga' is in use in respect of doing any thing.
SangOpangam is doing a thing completely without omitting any
aspect. This word is ‘Sa anga upa anga’. It means that a thing is
complete with all parts and subsidiary parts. It is on the basis of
Vedha Vidhya which is the root of our religion. This word has
come to be applied to everything. If Vedhic religion is considered
the Devathamurthi, the Samhithas of the four Vedhas,
Brahamanas, Aranyas and the Upanishads which come at the end
are like the body, like the life which is all over inside that body,
like the blood. This form has six parts - sikshai, vyakaranam,
chandas, niruktham, jyothisham, kalpam. The Vedhas with these
six angascan be called ‘Sanga In ‘Sanga upa anga 'there are four
more as subsidiary parts (upa anga) - mimamsai, nyayam,
puranam, Dharma Sasthra. We consider the four Vedhas plus the
six angas plus the four upa angas as the SangOpanga, that is
complete form of the devatha of Vedhic religion. These fourteen
together are called ‘Chathurdasa Vidhya’.
Along with upa anga, four more which are upa Vedhas are
also added and called ‘AshtadaSa Vidhyasthanam’. These upa
Vedhas are Ayurvedham, Dhanur Vedham, Gandharva Vedham
and Artha Sasthram. These four are not religious or philosophical
but are helpful in practical life for the individual to conduct himself
properly in his interaction with the society, the country and the
world. That is why these have not been included in the fourteen
Dharma Sasthras - that is the literature which are directly linked
to spirituality but have been included in the eighteen Vidhya
Sthanams which give intellectual development. These do not have
the authority of Dharma Sasthras which are law books, laying
down rules of conduct. Since they provide only information of
various kinds, they are accorded only Vidhya Sthanam.
579
But instead of calling them upa anga they have been given a
higher status, Upa Vedha (supplementary Vedha). The reason is
that if one sticks to dharma and follows these four in practical life
it will open the way for life to become ideal. That is, the way we
lead our life, will become the means to acquire noble human
qualities. Then this practical life itself will pave the way to earn
permanent happiness of the other world. In the end, it will make
life a royal path to reach Paramathma.
Our ancients have not said that all these which cause
obstruction to spiritual attainment should be given up. On the
other hand, they have given these four upa Vedhas to be of help in
attaining spiritual growth. The logic is this: ‘You cleanse them
also. Soak them also in dharma. Just as we clean up the dirt
accumulated on a metal by using various materials and make it
bright, purify these through the way of dharma, make them shine
and use them in the cause of dharma only. Because the glass over a
framed picture becomes dirty, if it is removed, will not the picture
get affected? Therefore, clean up the dirt but do not remove the
glass. Change the condition in which the body and the medical
580
treatment for it, war, entertainment, politics are like a dirty glass
hiding the athma and make the glass protect the athma and make it
shine’.
581
THE SUBSIDIARY (UPA)
AND THE MAIN (MULAM)
I t used to be said that each of these upa Vedhas originated from a
particular main Vedha. According to this, the first upa Vedha,
Ayurvedham, belongs to Rig Vedha *
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582
VASTHU SASTHRA
583
construction of houses according to English fashion. We are
experiencing all the evil effects mentioned in sasthras.
QP
584
WHAT FOR SHOULD
THE BODY BE NURTURED?
a yurvedham is the Sasthra that deals with the ways and means
x\oi increasing longevity. Does not longevity get affected by
diseases? Therefore the Vaidya Sasthra which deals with
prevention of diseases and curing them is called Ayurvedham.
Let us keep aside the story of the great men and our
intellectual query what for protection of the body, when death is
certain. What do we do in practice? Do the determination of the
great ones and our intellect lend a helping hand? Do we not act
according to our ordinary feelings? What do we think then? Even if
there is a little discomfort to the body, we make a big fuss about it.
Even the joy of having won a huge prize in a lottery is driven away
by a stomach ache or cold. Do we not consider this disease bigger
than that income? A person who is seriously affected by a very
advanced state of leprosy and who does not have the means to five
is lying on the street crying ‘will not this life go’. But if a bus or
lorry approaches close to him, does he remain where he is thinking
‘It is good, let me be crushed by this bus?’. Somehow, even
crawling, he moves away. Our identification with the body has
gone so deep. Even at the age of 90 or 95 when one is merely a
walking corpse, the tendency is to take medicines and postpone
death and increase longevity.
585
This is about protecting one’s body. There is another aspect.
If we have wife and sons who are dear to us, we think that even if
we die, they should have a long life. We pray ‘They should not pass
away when we are alive’. If they become sick, we spend a lot on
treatment, keeping awake during nights etc. You must have read
that Babar prayed to Allah and saved Humayun from death by
giving his own life.
587
It is not enough if relief is got from disease. We have to live a
long life with good health. Since Vaidya Sasthra shows the way for
it, it is called Ayurvedham. If it is asked ‘why increase the
longevity of a life which in any case is going to end? ’ I have given
the reasons for it. I said it is only with the body we can do puffyam
and get rid of sins and the balance of karma can be discharged by
engaging in activities according to dharma. Before this body
perishes, the karma must be discharged and the three impurities*
(as Saiva Siddhanthis call it) should be got rid of.
588
All these many puifya karmas and religious observances are
for getting rid of desire and anger, that is, the mind getting
purified. Before this body falls and life leaves this body, if we do all
these with its help and make sure that there is no desire or anger,
we can join what is called ‘Big life’. We need not have to be born
again. But if life goes without doing these things, we do not know
whether it will take birth as cattle. Therefore, till we know that we
have got rid of desires, anger etc and have purified the mind, we
have to make efforts to protect this body. But in spite of our
efforts, if He brings to end our life, it is a different matter. If that
happens due to our karma and His Ilia, (divine sport) let it happen.
There is nothing that we can do about it.
589
Vedha Sasthras are true, let Him save me; after that I will act
according to Sasthras’. If it is said that the Vaidya will not treat
him, the atheist will turn to God. It is likely that Bhagawan himself
may cure him. We read about Appar and some others who became
atheist and by Iswara s will they were afflicted with a disease and
later they became cured by Iswara Sakthi. Then they became
believers again. It is not that this happened only in olden days.
Even now many atheists who have suffered from some severe form
of disease, got cured by the blessings of Venkatachalapathi,
Guruvayurappan or some great person (mahan), a Siddha Purusha
and have become believers. They themselves have written about
their transformation. It is only if medical treatment is denied to an
atheist there is greater chance that he may turn to Bhagawan.
Bhagawan also gets the chance of converting many others by
saving him. Even if He has not protected, the atheist will be born as
a believer in the next birth for having thought of God.
590
for homam, the body of the one who conducts the yagna (yajaman)
is also a tool. If it is not there, how can Vedha yagna be conducted
for the good of the world? When life itself is a homam, the body
becomes the tool, which has to be protected so that it can become
ahuthi to that homam.
On the whole, what comes out of all that I have said is: till
the mature stage is reached in which one does not bother about the
body and remains steady in athma or gains the steadiness to ignore
any bodily disease and do dhyana on Iswara, one is bound to
protect the body from disease.
592
In Ayurvedha and Siddha systems of treatment, manthras
are also used to make the medicine more effective. Vaidyas who
belong to a good tradition will prepare the medicine along with
manthra japas and administer it with manthras.
593
Vibhuthihas a special power in this. We see even ordinary
folk asking for Vibhuthi and applying it on themselves and
swallowing a little. Those who are knowledgeable will recite
Panchaksharam or Shadaksharam and apply the Vibhuthi.
Acharya himself has glorified the Vibhuthi of Tiruchendur as
‘Sarva Roha Haranam’ (destroyer of all diseases). (The sloka
commencing with ‘Apasmara 'in Subramanya Bhujangam). It is not
necessary that this Vibhuthi should be applied or taken through
mouth. It is enough if it is seen for a second. Vilokya Kshanath -
fits, leprosy, fever, madness and mischief of evil spirits will all go,
he says. It is said that the idol of PalaSi Aifdavan is made of herbal
juices solidified. Therefore, what is used for his abhishekam is
given for curing diseases. In many other holy places (Kshethras)
prasadams which have medicinal value are given like Tiruchur
ghee, Guruvayur thailam etc. Instead of any physical prasadam, if
people take a vow to go up the Tirupathi hills by foot, to do anga
pradakshinam, offering mangalya etc, Venkataramanaswami cures
even incurable diseases. Parameswara also, in addition to curing
the disease of samsara (pavarogam) is in Vaithiswaran Koil as
Vaidyanathaswami to cure the various diseases that afflict people.
Since the disease gets dissolved in the manner of salt and jaggery
getting dissolved, people take a vow to dissolve them.
He has also said : the breeze from margosa tree cleans the
blood and also cures the ailments connected with pregnancy; the
breeze of the pipal tree has the power to cure the diseases of
uterus; since it is laid down that pipal and margosa should be
married and those who have no issues should go round them, the
reason for pregnancy is known according to Vaidya Sasthras.
594
It has also been written that dhup (incense) and camphor
used inpu/a also act as disinfectant and prevent diseases.
596
should be done against Vedha Sasthra becasue that itself would be
atheism (nasthikyam*). An atheist should not be treated at all!
Vedhantha says that since the three qualities are the reasons
for Maya and Avidhya (ignorance) if these are balanced and the
mind is brought to a balanced state, everything will subside in
peace. The same idea is expressed by Ayurvedham differently -
Kabha, vadha and piththa are responsible for all the ills of body
and if these are balanced the body will be all right. What the
Vedantha speaks in relation to mind, Ayurvedham speaks in
relation to the body. Just as it is said that for all the thousands of
disorders in prakrithi, the main reason is within the three guffas,
the basic cause for all the diseases that afflict the body are the
three humors in the body.
* Please refer to the sub-title ‘ Vedhas and Tamil Nadu’ under the
subject Vedham in part II of the The Voice of God - nasthikyam is
not having faith in Vedha dharma procedures rather than not
having belief in God.
597
whole body in the form of blood. ‘Vadham ’ and ‘Vayu ’ are one
and the same, meaning air. Catch, pain in the bones, heaviness of
body etc result from this. Vadham is the cause of several diseases
such as rheumatism, arthritis etc. Although, one may think of air
as breath and therefore related to lungs it is spread all over the
body. Therefore this is also a humor that relates to the whole
body. ‘Piththa ’ affects particularly the bile and all the digestive
juices that are secreted. Therefore, it is considered to relate to all
this. But it does not mean that it is connected only with the
digestive organs. The food that is digested runs through the whole
body as blood. Therefore, any disorder caused by piththa also
affects the entire body. Ayurvedham says that by a feel of the
‘nadi’it can be diagnosed which dhathu (humor) has caused the
disturbance.
598
assumed to be sathvam). If choler is more, he will be an angry
person (this is rajo guna). If melancholy is more, he will be
melancholy (this can be considered as thamas). If blood is more, he
will be emotional (this is also rajas*)
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599
SURGERY
Tf surgery is to be undertaken, it has come to be accepted that it is
jLAllopathic. In the present circumstances, this is unavoidable.
Even those who are very particular about acharam have to go for
modern surgery, for cataract etc. Although we cannot do anything
about this now, my view is that things have gone wrong in earlier
days due to our carelessness.
I shall tell you the tragedy in this. You all know about
Encyclopaedia Britannica. In that there are details of every science
and art. Every twenty or thirty years, it is updated and new
editions are published. In that the history of every science or
Sasthra (when it originated, where, who all carried it to different
places etc.) is given. In that it is stated that surgery originated in
India. Originating here, it went to Arabia, from there to Greece,
then Italy and then to entire Europe.
600
It appears that whatever modern surgical instruments are in
use now in hospitals have been mentioned in SuSrutham. By
studying the newly discovered palmyra leaf records, researching
into Rig Vedha, PuraiTas etc, many scholars have been writing that
our ancients were well aware of the subtleties of surgery. In Rig
Vedha, it is said that a queen who was a heroine lost her leg in war
and Deva Vaidyas - ASwini Devas fixed iron legs. In Valmiki
Ramayaffa it is said that Indra who had misbehaved with Ahalya
lost his organ and the organ of a goat was fixed. In Mahabharata
it is said that Syavanar and Yayathi overcame their old age and
regained youth. When these stories are matched with what I have
stated in Vaidya Sasthra, research scholars find ‘these are not
imaginary but what have actually happened because what we
understand from the details given in Vaidya Sasthram is that even
in olden times artificial limb surgery, transplantation of parts,
plastic surgery were being practised.
601
power of penance. Therefore, they knew what herb was available
in Himalayas or Podhigai hills. However serious the disease was or
however deep a wound, they could find and successfully use a
herb. When the whole army had fallen unconscious, Anjaneya
swam/brought the SanjivaYuH. We read that as soon as the breeze
from this herb touched the army, the entire army got up with
renewed strength. Since they were able to cure most of the
ailments with herbs, it appears possible that they avoided surgery
and in course of time the science was forgotten.
Apart from curing diseases which are visible, cures were also
available for diseases which are internal like that of the brain,
intestine, bones, nerves, blood (bloodpressure), diabetes. There
were methods for diagnosing these. It is generally thought that
Ayurvedha means medicines made from herbs and minerals (Rasa
Varga). Trees, plants, creepers all come under herb. Sulphur,
metals and poison etc come under Rasa Vargam.
602
took care of the body and ensured that the virile energy is not
wasted and lived a life of peace had a much longer life than others
without being afflicted by disease. It appears that if the body is
taken care of for practising thapas, yoga, Juana etc the results are
better than if the body is taken care of merely for enjoyment. In
Kayakalpam, chemical science has a major place. There were
chemical treatments given when remaining in the midst of a herd of
cows and being under a amala tree. This is evidence of what I have
said that what is sin and puilya in Vedha Sasthram becomes Hitham
and Ahitham in Vaidya Sasthram. In Dharma Sasthra it is said that
if the dust raised by the cows falls on us it is remedy for sins and if
meditation is done under an amala tree it has greater effect. This
concept has been incorporated in Vaidya Sasthram through
chemical treatment.
604
REGULATION OF DIET
WHEN TAKING MEDICINE
W hat others and even modern people appreciate about
Ayurvedha is that it not only prescribes medicines, it has
prescribed ‘Pathyam’ to be observed while taking medicines.
Pathyam means following a particular path. The Tamil word
‘Pathai’ and the English word ‘Path’ have been derived from
‘Pathi’. Pathyam is meant for going on the healthy path. It is not
enough just to take medicine. What is important is to exclude
certain items from food and take the prescribed things and the
prescribed quantity. This is what is meant by observing Pathyam.
Of the several pathyams, one is that all people should skip a meal
now and then and fast on one day in a fortnight. Vaidya Sasthram
says that it is good to fast one day in a fortnight. We are following
this as upavas on EkadaSi day. It is an example that Dharma
Sasthras and our ancient Vaidya Sasthrasgo hand in hand.
605
REASONS FOR FOLLOWING THE
Ayurvedha SYSTEM
O ne of the reasons why we in this country should follow the
indigenous Ayurvedha system is that then only as far as
possible, there will not be anacharam. There is another reason
which is related to Nature, that is part of Iswara ’s creation. Every
country has a particular climatic condition. People in each country
use as food whatever is grown there. Their health and disease are
related to these. We see that the particular climate of a country
and what is grown there only suit the people there. In the same
manner Bhagawan has enabled people to adopt medical system to
suit these. He has also created the materials required for such
medical treatment in each country. In Iswara s creation, it has
come naturally that we who are to live a sathvikhfe, will get cured
from medicines made from herbs and minerals. He has blessed our
rishis with Ayurvedham so that those who are in this karma bhumi
will not violate Dharma Sasthri which is the backbone of
Karmanushtana and get protection of body, cure of diseases and
improvement of longevity. He has also given to people in different
countries acharas which are in accordance with their state of
maturity and religious observances and medical system to suit
these.
606
In Charaka Samhitha which is the authority for Ayurvedha,
this has been stated clearly :
608
Long ago, surgery went from here to other countries where
it was not known. But later we reached the stage where people
would ask ‘Is there surgery in Ayurvedhai ’ If we lose all our old
Sasthras like this, there will be nothing to feel happy about our
having self rule. When VIPs from other countries come, Tribal
Dance is shown to them as if this is only preserving our native
culture.
609
DHANURVEDHAM
WHY IT WAS EVOLVED
jyyurvedham evolved due to the need for taking care of the
-/Xhealth and strength of the body. Dhanurvedham contains the
systematized rules and regulations for fighting wars.
The ideal is of course ahimsa and love to all. But during all
times and in all places, there was a desire to expand the territory
under one’s rule resulting in invasions and wars between
countries. Therefore, the need arose to have a science which
would codify the art of war, to teach the use of arms and to make
them. That is how Dhanurvedham evolved.
610
Mardhanam is pounding an enemy into a paste. Krishifa
Paramathma performed ‘Nardhanam’ (dance) on Kalingan and did
mardhanam. Of the several meanings of Madhavan, one is that one
who killed the rakshasa Madhu. The same event has given rise to
the name Madhusudanan. One of the meanings of Kesava is also
one who killed the asura KeSi.
It was the Brahmin who learnt all the arts and sciences and
instructed each jathi in its own field of duty. Of the six duties he
had to perform one was this adhyapana (teaching, instructing
others). He can only teach trade and commerce and the techniques
of war to the appropriate Jathi but he should not himself take to
trade or war. His swadharma is to protect the Vedhas. Those like
ParaSurama and DhrdJla who had themselves fought are only
exceptions.
612
In Germany everyone was trained for war and the result was
that the people became intoxicated with their power and caused
the World War. The arrangement made by our Sasthras is not like
this. At the same time, they did not overemphasise the concept of
ahimsa and did not make us cowards and therefore have given the
Dhanurvedha to the kshathriyas only.
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613
WHAT IS DHANUR?
rpihe important part of Dhanurvedham deals with the types of
1 weapons and how to use them. If it is considered why it is not
called Ayudha Vedham but Dhanurvedham it is because the
important weapon is the Dhanus (bow).
Sword, spear etc can be used only to fight one who is close
by. Although the javelin can be used against one who is far away, it
is possible that the person who throws it may not be able to get it
back. The bow is not like this. It always remains in the hand and
any number of arrows can be shot from it and the enemy can be
shot down even when he is at a distance. The loss of an arrow is not
as big as that of a javelin. It is neither big nor weighty. A strong
kshathriya can easily carry on his shoulders a container with
hundreds of arrows. Arrows will go one after the other as a ‘rain of
arrows’. The bow from which so many arrows are shot will remain
the same.
efia i® g/a
614
ASTHRAM, SASTHRAM
W eapons are of two kinds - Asthram and Sasthram. Sasthram
is a weapon which is used against the enemy because of the
power of the weapon and the capability of the person using it. It
may be thought ‘all weapons are like this only’. That is true. In
modern times, what comes out during war are only the power of
the weapons and the tactics followed by the one who uses them.
But in olden times, manthra gakthiwas also used along with these.
The weapon which is used along with a manthra is ‘Asthram’. If
great rishis, avathars and noble persons recited a manthra and
fired even a bit of grass as a weapon, it had destroyed the enemy
with his entire army. But generally, manthras were associated with
weapons and such weapons (gasthras) were used as asthras. The
importance among the gasthras is bow. Brahmasthram has the
power of the manthra appropriate to Brahma, Narayauasthra has
the power of the manthra appropriate to Vishnu. Pagupatasthra
has the power of the manthra appropriate to Paramagiva. Like this
there are asthras with manthras appropriate to different Devathas-
Varunasthram, Agneyasthram, Garudasthram, Nagasthram. When
it is said in Puranas that heroes had used these asthras, they had
used them with the aid of the bow. From PuranasiX is seen that the
devastation caused by these asthras was much bigger than that
caused by the atom bomb. There are descriptions in the Purana
like this : ‘A weapon was fired, then there was smoke reaching to
the skies; there was a flood of fire due to which all water bodies
became dried up; even birds fell dead; the foetes in the womb got
affected’. To those who thought that all this was false, the atom
bomb and its radiation effect have created a feeling that what is
described in the Puranas could be true. The power of manthras
which are the basis for creation itself, is much more than that got
by splitting the atom. Asthrawith another manthra is to be sent out
to counter and repulse the attack by an asthra with a particular
615
manthra. Thus Garudasthram neutralises Nagasthram. It is Garuda
which overpowers and kills a snake. In the same way, to counter
Agneyasthram it is Varunasthram.
616
Bhagawan has three names which are important.
Achamanam is done by repeating these names. The three names
are Achyutha, Anantha, GOvinda. In this the first is Achyutha and
the last is GOvinda. Of the two people who are seated on the same
throne, the name of the king (Mahikshith, that is one who rules) is
the first name - Achyuthappa Naik. The other person has the last
name - GOvinda (Dikshithar). Of the two, the first was capable in
Sasthram. The second was capable in Sasthram. The king got a
name by his ahavam (war tactics). The Minister is great in havam
that is performing yagna.
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617
THE BOWS OF GODS
A ll gods have a bow. Each of such bows has a distinct name. The
bow in ParamaSiva’s hand is called ‘Pinakam It is for this
reason that he has the name ‘Pinakapani’. During Thripura
Samharam, he bent Meru itself as a bow. Maha Vishnu is called by
the name ‘Sarangapani’. Many people keep this as their name. The
‘Rangam’ in this is not the same as Rangam in Srlrangam. There is
no rangam (theatre) in this. The correct name is ‘ Sarngam’ and not
'Sarangam Sarngam is the bo w in Maha Vishnu’s hand. Although
it is generally said that He carries his weapons, Sanka, Chakra,
Gadha and Padma weapons in his four hands, the bow, Sarngam, is
also important to him. There is the Panchayutha Sthothram in
which the fifth namely the bow is included*. At the end of Vishnu
Sahasranamam also five weapons including Sarngam have been
mentioned. In her Thiruppavai, Andal while praying for rain
compares it to the raining of arrows from Sarngam.
618
Vishilu’. Rama tackled that also very easily, targeted ParaSurama ’s
avathara sakthi and absorbed it - this is the story in Ramayanam.
The moment we think of Ramachandramurthi we think of him only
as Kodhandapani. In Krishna avatharam although He did not carry
a bow, he had blessed his bosom friend, Arjuila to get the high
status of bowman. The name of Arjwla’s bow was ‘Gandivam
What is pronounced as ‘Gandipam 'is not correct.
There is thus some speciality for the bow. More than all
these, the Upanishad gives the comparison of Dhanur practice to
attaining the Nirgwla Brahmam which has become all these gods.
Guru tells the disciple, ‘Sowmya! Take the Maha asthram in
Upanishad, fix on it the arrow which has been sharpened by
upasana, target the Akshara and shoot the arrow with the attitude
of becoming the target itself. (Mundakopanishad 2-2-3). What is
referred to as Maha Asthram here is Omkharam. The arrow is the
jiva. The target Aksharam is that which does not perish namely
Parabrahmam. It means that the jiva by the Sadhana concentrates
and sharpens it, engages in Omkhara Dhyana, reaches the
Brahman and gets merged with it just as the arrow gets embedded
in the target. Here, Omkharam is depicted as the bow.
e® m
619
THREE TYPES OF WEAPONS
5 - asthram is of three types - Muktham, Amuktham and
Mukthamuktham. To leave something and let it go is
Muktham. The root ‘Much’ means giving up. Muktham is derived
from it. Mukthi is leaving samsaram permanently. Mukthi is also
derived from ‘moch 'which is another form of ‘much In Tamil the
word for Mukthi is ‘Viduthalai’. This is derived from ‘Viduthal’
that is giving up. Because the pearl gets released from the shell, it
has got the name Muktham. In Tamil, we call it ‘Muththu’. Of the
weapons, those which are thrown by the hand (those which leave
the hand) are Muktham. If we throw a stone that too is Muktham.
All weapons like arrows which fly off the hand are Muktham.
Amuktham is what is held in the hand like a sword, spear etc.
620
attacking the target. Getting back an asthra which has been fired is
called Upa Samhaiam. It is the rule that one who does not know
this should not use Divyasthra. This rale is to ensure that if the
weapon causes more damage than expected it should be taken back
for the good of the world. It is only these days that intercontinental
missiles and atom bombs have been discovered and stocked
without any concern for dharma.
THE CLASSIFICATION OF THE ARMY
rrihe Military consists of units of Ratha, Gaja (elephants),
X Thuraka (Cavalry) and Padhathi (the soldiers). This is why it is
called Chaturanga Sena. There is an indoor game Chaturangam
(Chess). In this also the movement on the board is like the
movement of the four types of army units. The rule is that one who
is in a Ratha should fight only with another who is also in Ratha and
it is so for each unit.
Just as these days the army has its divisions, in olden days
also, there was a similar arrangement. The army was said to
consist of so many akshauhini. There is specification about how
many of each of the four units should be in each akshauhini.
It was only the Maha Vira (Great Warrior) who used to be on
a Ratha and fight. In this, a person being alone on a Ratha and
fighting 10,000 people was called the Maharathan. A lot of these
things find a place in Mahabharatha.
The arrangement of the army on the battlefield used to be
according to various designs called Vyuham - Garuda Vyuham,
Padma Vyuham etc which were of the shape of Garuda and
Padmam. As one gets more and more into this Vyuham, the
arrangement would be more complicated. It is only one who
knows the secrets of this arrangement can get into a Vyuham and
come out victorious. It is in Mahabharatha that Abhimanyu who
learnt from Krishna Paramathma only to enter into the Padma
Vyuham and did not know how to get out of it was caught inside
the Vyuham and lost his life at the hands of the Kauravas.
Apart from the four types of armies there were naval units
and the methods of fighting a naval war. It is only air force which is
modern. In olden times Vimanam was used very rarely by those
who were divine and the asuras. The Thripurasuras are in fact
those who carried out some kind of aerial invasion.
All these relate to the battlefield.
622
FORT
F orts were built to protect the entire kingdom and cities and
towns from invasion. These used to be built on a big scale and
strongly. That is why the practice of asking, ‘What are you doing?
Are you building a fort? ’ came into being. The Ranas of Rajasthan
specialised in building forts in Chittor. Sivajialso built a number of
forts. The three Tamil kings also had specialised in building forts
surrounded by moat. There is a chapter in Thirukkuraldevoted to
forts. It was the fort which protected the common people from
invasion and war.
623
were several designs such as Chakrakaram, Padmakaiam etc.
Govinda Dikshithar arranged for the construction of a new fort in
Thanjavurm the shape of a Garuda (Garudam).
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625
DHARMA YUDDHAM
r| hanurvedham describes the ways by which, with the body
J^Sand by use of weapons, people and the kingdom could be
protected.
Only those who violated the rules and limits and entered into
towns and living places, caused destruction and damage including
burning, poisoning water bodies etc and ill treating the women.
Such people were rare. It was only after the foreign invaders
started behaving in this manner, it spread here to some extent.
Even when they indulged in such atrocities, kings like Sivajinever
caused harm to their women folk but sent them to safe places in
palki. In sins also there are very serious sins for which there is no
prayaschitham. Those who indulge in such sins are called
‘Athathayi’. Those who do not win by fighting the dharma
yuddham using only body strength and weapons but do so by
setting fire to a place, poisoning, killing with weapons one who is
unarmed, plundering, abducting women, have been included in the
list of ‘Athathayi’. From this itself, we can know how the concept
of dharma had regulated and controlled the methods of warfare.
626
waits aside as standby should not suddenly enter the field and
attack. If the enemy is tired and wants to rest a while, he should be
allowed to do so. If a soldier says ‘I want to drink water; I want to
adjust my arrows; I want to change my bow; I am getting new
weapons’ he should not be attacked till he is ready after doing this.
One who has lost his weapon or whose armour is broken, who is
absent minded, who runs away from the field should never be
attacked. There will be secret agents, and messengers who carry
messages; there will be some who will be helping in delivering the
weapons to the soldiers; there are those who sound various
instruments like the conch and the drum to rouse the soldiers -
such persons should not be attacked even by mistake. It is
mentioned in RamayaiTa that Rama explained the principles of
Yuddha dharma to the monkeys and advised them not to harass the
messengers and the secret agents of RavaSa.
It is even said that since the fight was only on the battlefield,
when the day’s fight ended, both the sides should show love to
each other.
627
no time to go in search of water to offer Argyam, they used the
dust from the earth as Argyam. From this we know how war was
intertwined with Dharmacharam.
629
has no utility value, you all continue to show interest in it. This is
proof that even in a thing which has no utility in practical life there
is something that attracts people. By listening to this, your hunger
is not going to be satisfied. You are not going to get money, your
disease will not be cured and enmity will not go away. Yet, you are
sitting in the hope that it is going to be an interesting pastime.
630
that the Academy people gave, they had mentioned that the ancient
definition* for Sangltham is vocal music, instruments and dance.
631
vegetable, we can eat it. But if you purchase flower with that
money and keep it in the flower vase, we cannot eat. But we enjoy
looking at it. How can we say that this has no utility?
633
THE SIXTY-FOUR ARTS
A rts are usually said to be sixty-four in number - ‘Chathus
ghashti kala Because Ambal is of the form of these arts, in
Sahasranamam She has a name ‘Chathus Shashti Kalamayi’.
Whatever has been discussed above come within these sixty-four.
The commentary of Bhaskara Rayas for Lahtha Sahasranamam is
very important. By the grace of Ambal, he had attained proficiency
in all arts. He has compared several ancient works and has stated
clearly what are the sixty-four arts. Vedhas, Vedhangas, Upangas,
Upavedhas - these eighteen which are the base for the Vaidhika
religion come under these arts. Shaddharsanas like Sankyam,
Yoga and other spiritual gasthras also come under these. He has
included in the sixty-four, arts like akarshaiJam, which is done by
manthra gakthi, vasyam, indrajal, alchemy, nadi gasthra, which is
part of Vidhya Sthanam, Garuda Sasthram which neutralises
poison etc come under the sixty-four arts. Making garlands,
incense and jewels, giving oil bath, training birds to talk, to bring
back youth, a part of an idea being given out and another person
understanding the whole thing and completing the poem (samasya
purffam) etc - All these can be considered to be part of the sixty-
four. If we look at it this way, journalism which attracts the people
will be part of this. All in all whatever creates a wonder can be said
to be Gandharva Vidhya. It is not that magic alone is wonderful.
There can be wonder in speaking, writing, singing, dance etc.
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ENTERTAINMENT AND
CONTROL OF SENSES
W hat we see in practice is that entertainments, pleasures of
senses etc have the power to pull the person. When I say
‘pull’ it is not raising him. Just as we take a little pickle so that the
main dish does not cloy, all entertainments like music, cinema,
sports, novels, journals etc are only for relaxation so that one does
not feel the strain in karmanushtana. That is why gasthras have
permitted these for us more as a consideration. We have to devote
our time money and mind and incur expenses for these but Igwara
maya is such that if we step into these a little they drag us like a
whirlpool and put us in a situation that we devote everything for
these things only.
635
things. Rather than the people, it is those who call themselves
artistes and are practising these arts, who have a greater
responsibility. Now all sorts of things can be written, sung, acted
etc and money and fame can be earned. But they should have the
thought ‘We are incurring the unseen dhosham for spoiling so
many people. Time will come when we have to answer someone
for all these things’. When it is an offence to adulterate things sold
in a grocer’s shop or when drinking water is spoiled, is it not
greater offence to spoil the soul of the people? The person who
punishes us for adulteration is some other person like us. We can
escape from him or we can save ourselves by other means but we
cannot escape from the One who metes out punishment to those
who spoil their souls and the souls of others. We cannot charm him
also. If this thought is there, those who are practising arts will not
go the wrong way. Humility is gone because thought of God,
bhakthi and anushtanam have gone. One does not acquire the
refinement that comes from the decrease in the power of the
indriyas. In addition to this, because they call themselves artistes,
the ordinary people who are deceived by this, praise them,
haughtiness increases. In olden days, a book or drama had to be
approved by a gathering of vidwans and then only they could be
published or staged. But these days, in the name of freedom of all
kinds, it is thought that anything can be written or spoken or acted
and people get attracted to it. The quality of sathvikam will
develop only if there is religious instruction and religious
anushtanasfrom the early days. Then only all the dance, drama etc
will take one to the highest goal. It was like this in the olden days.
It is only after anushtanas axe given up, these Gandharva arts have
become such as to induce rajasa and thamasa trends.
636
AESTHETIC SENSE AND
EXPERIENCE OF SELF
•wt is said that Nrithya portrays feelings and the emotions by
JLfoot work and movements of hands synchronizing with the thala
and jathi instead of doing abhinaya. Natya is doing abhinayam to
portray the meaning of a song.
637
Nataraja in Chidambaram on the day of Thiruvadirai festival is
called ‘Kali’. In Kerala, Kali has been understood as Kuththu. A
story being presented in the form of Kuththu they call Katha Kali.
Is not Iswara the basis for all the beauty? Acharya describes
Ambad’s flood of beauty as Soundarya Lahari. That is why when
we look at the sky at sunset, we experience a divine joy. What
reason can be given for this? Seeing a flower, hearing the song of
the cuckoo, the chirping of the parrot, alapana which has no word
or meaning - all these touch the heart and give joy. Joy does not
mean laughter. Sometimes the eyes may water. The movement we
think of Krishna’s flute music our heart melts. There is something
in it which is pure and peaceful which seizes the heart. That is an
aspect of Iswara. That is beauty also. If we see the snow clad
Himalayas even in a picture, it is joyful; we feel a coolness inside.
People come from far off countries just to see the Taj during
moonlight - this is because beauty has the power to create soulful
joy. If it is asked how it has such a power, the reason is the
presence of Iswara there.
638
If it is asked ‘is there anything in the characharam (the
moving and the non-moving) other than me? ’, ‘No’, He says. Great
jnanis know that He is the one which is everything. A rare jnani
somewhere knows that He is everything - the stone, the mud, the
beautiful, the ugly etc. How can others know this? That is why
although He is Vibhu (who is omnipresent) He gives in Vibhuthi
YOgam a list of things and people which/who in the view of an
average person are high. He who is everything gives a list of those
things in which He is specially shining. Arjuna who could not
understand his presence in everything asks him ‘Hey Bhagawanl In
what all things can I see you? ’
639
are powerful but also those which are beautiful. Gandharva
Vedham has become entitled to be called Vedha because of the
aesthetics which are part of Bhagawan’somnipresence.
640
CAPABLE OF MAKING
A DEEP IMPRESSION
-rf RamayaUa, Mahabharatha and PuraiTas and the stories of great
Jjnen are staged as drama incorporating in them the navarasas, it
will be capable of making a deep impression on the mind. It is our
fault that we are making use of dramas to present so called social
themes and for other bad things. Gandhi has said that the drama
‘SravanaPithrubhakthi’which he had seen in his younger days had
made a deep impression on him. Can any amount of reading or
listening to lectures about Pithru Bhakthi create the deep
impression that characters in a drama are able to demonstrate by
their action?
641
danseuse presents this scene with bhaklhi and abhinaya, it will give
us much more joy than repeating this sloka or hearing it and trying
to bring the picture to mind. It will be extremely joyful if the
abhinaya presents Yasodha or Radha doing all these for Krishna.
I shall talk to you about the nose-ring. Lalithambikai is the most
beautiful among ladies and Sri Ramachandramurthi is the most
handsome among men. There is a sloka which says that in Krishna
both these aspects are combined. Since He has also the beauty of a
woman, the nose-ring has been mentioned among the jewels. If
along with these jewels all other things like the peacock feather,
pithambaram, the chain on the ankle - the love of Radha who
adorns him with these or the vatsalya of Yasoda, Krishna’s
mischief and other aspects are depicted in abhinaya, we will
experience the feeling of being in Krishna loka itself. We can
experience the feeling that we are also with the Gopikas and
Krishna is in our midst. Krishna Karnamrutham will be a feast for
the eyes. (Nethramrutham) and the heart (Hrudhayamrutham).
Gandharva Vidhyabas the power to make deep impression of both
good and bad. It is for us to use what is good.
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642
thevAram and
DIVYAPRABHANDHAM TRADITIONS
nphat is why those like Appar, Sundarar and Sambandhar who
X sang the Thevaram have composed in the raga ‘Pan’ and
dedicated them to Iswara. They have also described Iswara in
several ways as being interested in music. If a great tradition has
protected the Vedha swaras for ages, in another tradition those
who recite the Thevaram (Odhuvamurthi) have for the last 1400
years protected the Pans of Thevaram in the original form. As part
of puja, it has been laid down that after NIrajanam (offering lamp
to the idol as arathi) songs are to be sung in the regional language.
In accordance with this, the Chola kings had made grants for
singing Thevaram in all temples and had nurtured this musical
tradition.
643
mind runs away somewhere after sometime. But the arts have the
power to draw the mind towards them and keep it immersed in
them for a long time. When divine songs are just recited one can
experience their taste only for a brief time. But if the same are
rendered as music in appropriate ragas, we get involved in them for
a long time and our mind does not get away from the thought of the
Lord. If a superior quality mango is soaked in amruth, we would
like to taste it little by little for a long time. In the same manner if
the words of nectar are soaked in the fruit of music, we get a
similar experience.
645
pointed out these dharmic aspects and passed a resolution that
these should be put into practice in dramas and cinema. It just
ended with the resolution being passed for my satisfaction!
646
this it would not mean that a particular function is of higher status
and another is of lower status. If we do not look at it purely from
the point of view of earning for a living, but look at it from the
spiritual point of view, music, instruments and dance occupy a
high place.
THE GLORY OF NADHAM (MUSIC)
arameswara Himself is considered the originator of music.
Just as there is mouna Dakshinamurthi, there is also
Veenadhara Dakshinamurthi. This can be seen in idols. There is a
krithi (song) of Thyagaraja Swami ‘Nadhathanum anisam
Sankaram ’. It means that Parameswara ’s body is music. Thanum
means body. Further, in the same song, he says that the saptha
swaras have originated from the Sathydjatham’, (the five faces) of
Sankara. When it is said that seven swaras originated from five
faces, it was a little difficult to understand this. I enquired with
Vasudevachar, (Karaikudi) SambaSiva Iyer, Maharajapuram
(ViSwanatha Iyer), Semmangudi (Srinivasa Iyer). First they could
not understand it. Later, when Sangltha Sasthras were examined,
it was seen that Shadjam (Sa) and Panchamam (Pa) are ‘Prakruthi
Swaras’ and therefore like Iswara, they are Swayambu (self
existing) and it is the other five swaras which are ‘ Vikruthis’ which
came from the five faces of Parameswara. There is evidence in the
Sangltha Sasthras to draw this conclusion.
In Vikruthi swaras, namely Ri, Ga, Ma, dha, ni, there are
two types in each. But the Prakruthi Swaras, Sa and Pa are only
one.
Sa, Ri, Ga, Ma, Pa, Dha, Mare the first letters of Shadjam,
Rishabham, Gandharam, Madhyamam, Panchamam, Daivatham
and Nishadham. These swaras are based on the noise made by
seven different animals/birds. Shadjam is that of peacock. Ri
which is next is that of Rishabham. Ga is of the goat. Ma is the
noise of krauncha bird. Pa is that of cuckoo. Dha is that of the
horse. Ni is the noise of the elephant.
648
the stomach upto the tip of the head - the swaras should be raised
by variation in breath. Thus shadjam rises by contact with six
parts. Thyagaraja says in one of his songs that Sundara Devathas
of the Saptha Swaras shine in nabhi (bottom of the stomach),
heart, throat, tongue and the nose.
649
the characteristic of the other? That is why the gasthras say that
gabdham itself is Brahman. In Sabdha Brahma Vadham two
characteristics are mentioned - gabdham is permanent and it is
perfect, all pervading. What is not constrained by time is
permanent. Purnam is what is all pervading without the constraint
of space. What our ancestors had said about sound remaining
spread at all times in all places has now been proved by science. If
we hear on our radio what is sung ten thousand miles away, it
means that Sabdham is spread all over. Now someone is recording
on a tape what I am talking. Discs are recorded for gramaphones.
Even if the discs are played after many years, the recorded sound
can be heard. What does this mean? Does it not prove that
gabdham is permanent without being destroyed by time?
651
an aid which gives it in a contracted form. For example, when we
say that it is very sultry, there is the all pervading air. But with the
aid of an agency, the fan, we contract it so that we feel it. The
manner in which an object like an eagle intercepts or a small hand
fan intercepts and makes us realise and feel is called ‘abhigatham
Abhigatham means beating. Abhigatham is what makes us
understand the all pervading Akaudam by disturbing it.
Sound is also like this. Its nature which is all pervading is not
intelligible to us. When we clap the two hands and do Abhigatham,
we are able to hear the sound. In the same maimer, by the different
movements of the muscles in the throat, the limitless air is
contracted into small waves and these come out as different
sounds. The Abhigatham caused by the muscles in the throat, the
tongue, the teeth and the bps which create various sounds in the
ocean of sound that remains subdued and peaceful is like causing a
lot of bubbles in the ocean. This is called ‘spotam Of the many
meanings of spotam, one is to cause bubbles to come up. This is
spotam because it causes several bubbles to come up in the
peaceful ocean of sound.
652
Raising the sounds of the various alphabets is one kind of
spotam. Creating the Sapthaswaras is another kind of spotam.
When we talk we create the sounds of the different alphabets
without any link to the Sapthaswaras. When we sing a song, we
combine the alphabets (akshara) with the s war as and produce the
sound. In instruments like Veena, Flute, Violin, Nadaswaram etc
we raise various sounds from the different ‘swarasthanam ’
without the sound of alphabets. Speech which has in it the sounds
of alphabets is exclusive to the human beings.
THE KNOWLEDGE OUR ANCIENTS
HAD ABOUT SOUND ENGINEERING
rrihe books on Sangita Sasthra give detailed instructions on how
JL to make the instruments mentioned above and also the ‘ Thala
Vadhyam . (Percussion instruments) like Mridangam, Kanjira,
Thavil, JalraeXc. What does it show? It means that those who could
make these had knowledge about the science relating to abigatham
and spotam. If the length of the wires on a Veena and their
thickness, the distance to be kept between the ‘mettu’ on it, the
size of holes on a flute or Nadaswaram and the distance between
them are not scientifically arranged the swaras required for music
cannot be produced from them. In thala vadhyam, there is neither
the distinguishing sounds of the different swaras nor that of
alphabets. But in these certain sounds are raised which have
musical value which embellish the melody. If it is a mridangam, the
sound on the right side and that on the left side is different from
each other. There are rules regarding the quality and other
characteristics of the leather. There is calculation for the size of
the mridangam as a whole and of the different parts. It is the same
with every instrument.
654
instrument called ‘Ykzh’ there are lots of details in ancient Tamil
literature. Thirujnana Sambandhar has sung ten verses which are
full of musical aspects. He had so much knowledge of music.
Acharya ’s deep knowledge of music can be understood from the
sloka in Soundaryalahiri, starting from Gale rekhasthisrO
(69th sloka).
656
Omkharam is for the ear, Rasam is for the tongue, Jyothiis for the
eyes. Although we consider the enjoyment by the indriyasas small
pleasure, when the same is experienced by relating them to God
they give great joy, says the Upanishad. Bhagawan has mentioned
it in Vibhuthi Yoga that His presence is there even in these things
which are for the enjoyment of the senses. If it is said that there is
no place where Iswara is not, then he has to be present in these
things also.
657
who performs penance), it is only in music that it gives joy not only
to the singer but also to those who hear it.
658
KINDS OF MUSICAL INSTRUMENTS
AND DANCES
rrihere are four kinds of musical instruments - Dhanthri,
X Ranthri, Charma and Loha. Dhanthri means wire. Veena,
Thanpura, Sitar, Saiangi, Violin etc are Dhanthri. Ranthri means
hole. Flute, Nadaswaram, Shehnai, Clarionet etc are Ranthri. If in
other instruments, timing has to be done by the hand or a bow has
to be moved over the wires or tapping by the hand, it is only in the
ranthra instruments, we have to produce music by blowing air
from the mouth. Only harmonium, though operated by the hand is
a kind of ranthra instrument. There are bellows in it for blowing air
instead of air being blown by the mouth. Mridangam, Thavil,
Kanjira and large sized drums are leather instruments which are
played by beating with the fingers. In Loha vadhya, what is
important is the metal that is used for making them - Moharsing,
Bells, Jalra etc. These are made with a single metal. There are no
wires or holes. Gadam is made of mud. It is just a pot. Cups which
are made out of China clay are used in Jaladarangam. Water is filled
in the cups and by tapping the edges of the cups with thin bamboo
sticks, swarasare raised.
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THE DIVINE LINK
rpdie arts of music and dance are thus linked to gods. Intellectuals
X all over say that there is nothing in the world to match Nataraja
Murthi. When something is to be presented as a high class
memento to foreigners, even governments choose only the idol of
Natara/a. If the Natara/a idols stolen from our temples are sold to
museums in foreign countries for millions of dollars, the greatness
of Natara/a is on account of His dance only. There are other
Murthis in dance pose, like Nardhana Ganapathi, Kalinga
Nardhana Murthi and Natana Saras wathi.
When we consider musical instruments too, they are linked
to gods. Saraswathi who is the Goddess of Arts has Veena in Her
hand. It is said that Veena is the very breath of our music. But the
Veenas of different gods have different names. Saraswathi’s Veena
is called Vipanchi. When describing that Saraswathi is playing
Veena in the presence of Ambal, even while singing the Mas of
Siva, Acharya says in Soundarya Lahari that Saraswathi is playing
the Vipanchi (in the sloka Vipanchya Gayanthi). Saraswathi’s
Veena has also the name Kachchapi. What is highly meritorious in
music, we call Narada Ganam. It was Narada who gave the
Sangitha Sasthra book to Thyagara/a Swami and blessed him.
Thyagara/a Swami has sung the song ‘Narada Gururaya’ on
Narada. Narada also has Veena in his hand. It is called ‘Magathi’.
Appar Swamigal also refers to Parameswara playing the Veena.
There is a story that Ravana who was caught below the Kailas
mountain, in order to get released, cut off his heads and veins,
made a Veena and played the Sama Gana on it.
When we talk of Krishna Paramathma, there is with him the
inseparable flute. He has the names VenugOpalan and
Murlidharan.
There is a sthothram called Pradosha sthothram. In that all
the gods have been mentioned relating each of them to a musical
660
instrument. During pradOsham, Parameswara has Ambal seated on
a rathna pltam in Kailas and dances before Her. All the efevasplay
the various instruments as the orchestra for that dance. Saraswathi
the VakDevi, plays the Veena. Veena has also the name Vallagi. It
is that name which is mentioned here. Indra is playing on the flute.
Brahma plays Jalra. Lakshmi sings vocal. Nandikeswara is usually
linked with Mridangam but during the dance at pradosham time,
Nandikeswara seems to have lost himself in his Master’s dance.
Therefore, Maha Vishnu plays the mridangam. Our Acharya when
narrating in Soundarya Lahari the several relationships that Maha
Vishnu has with Parameswara in the sloka ‘Banathvam
Rishabhathvam 'refers to Maha Vishnu playing the mridangam as
‘Mridanga Vahatha'.
Here, Ambikai is said to be just watching the Siva
Thandavam. In Lalitha Sahasrananamam it has been said that
when, during Kalpa Pralayam, Siva dances the Thandavam
absorbing within Himself everything, Ambal alone remains and
keeps watching the Thandavam: MaheSwara Mahakalpa
Mahathandava SakshiiS.
When She is spoken of as the Sangitha Devatha, She is Raja
Mathangi, Raja Syamala. Dikshithar (MuthuswamiDlkshithar, one
of the Trinity of Carnatic Music) in his song on Goddess Mulakshi
of Madurai refers to this aspect. There is a separate sannidhi for
her in the Kamakshi Temple at Kanchipuram too. Syamala
Dandakam is about ParaSakthi who is of the form of Sangitha
Murthi. Kalidasa has made a sthothra, Navarathna Mala, which
begins with ‘Omkara Panjara Sukhim 'which also is about Syamala
Devi. It is said in it that She too has in her hands the Veena like
Saraswathi - Veena Sankrantha Kantha Hastham. It is only in
colour that both are different. Saraswathi is extremely fair but She
is dark colour. That is why She is called Syamala. Her delicate
fingers are always on the wires of the Veena. This means that we
can obtain Her grace through Sangitha Upasana. Since we cannot
practise Sasthras and yoga but since we lose ourselves in swaras, it
661
is possible for us to surrender our hearts at Her Lotus Feet. We can
secure Her grace very easily.
There is a sthQthram called Sambu Natana Ashtakam which
describes the Thaildava dance of Nataraja dining praddshair in the
manner of pradosha sthothram. This has been composed by
Pathanjali. He is the avatar (incarnation) of Adhi Sesha. Just like
him Vyakra Padarwho is with Nataraja also has the tiger’s legs. It
means that music and dance make even the cruel and wild animals
like snake, tiger etc peaceful. The ashtakam is so composed that in
the manner in which they are repeated, one would get the feeling
that he is witnessing an actual dance. I had a desire that this should
be offered as a ubhacharam to ChandramouliSwarar dining the
pradosha puja. There is no possibility of a woman being able to
perform in the Mutt. Therefore since it is only meant as puja and
offering and not for money or fame, I asked the Asthana (Sangitha)
Vidwan of our Mutt (Snvanchiyam Ramachandra Iyer) to perform
the abhinaya for this sthothram.
662
LOVE AND PEACE
THROUGH MUSIC
I a Vedaatha, it is said that everything subsides in peace in the
‘cave’ in the heart. The purpose of music is to lead us to that
peace. When Parasakthi is Syamaja, the Sangltha Milrthi, Her
heart is so soft (Mrudhula Swantham). She is of the very form of
peace, says Kalidasa in his Navarathna Mala. When the heart is
soft, it means love and compassion. When peace of the soul is
attained through music, everything is seen as the same athma and
therefore there is a surge of love towards all beings. That is why
the poet says ‘Santham ’ ‘Mrudhula Swantham Since music is not
mere pleasure to the senses but leads us to the peace of the soul, it
creates such love. When we think of it, it gives peace and joy.
Ambikai times the Sapthaswaras on the Veena and She is lost in it
and is the very personification of peace. Her heart becomes soft
like a flower and the honey of compassion flows from it. When this
is thought of, the hearts of devotees also become soft. Ambikai
who is immersed in indescribable peace and joy, blesses us also
with peace and joy and a heart made soft with love. When She is
Sangltha Murthi, Her intention is this. That is, it does not appear
She does this deliberately but that She times the Veena to get lost
in the Saptha Swaras. The sloka which commences with
‘Sarigamapadhani Ratham ’ indicates that She enjoys the Saptha
Swaras. If She is joyful like this, the entire universe which is within
Her becomes joyful. It is for the universe to become joyful, to bless
the art of music which gives joy, She enjoys the Saptha Swaras and
remains joyful. Just as Kalidasa says that She is one who finds joy
in Sarigamapadhani (the Saint poet) Thyagaraja also describes
Iswara in the words ‘Sarigamapadhani Varasapthaswara
Vidhyalolam. Even if we do not aim at it, if the heart becomes
engrossed in sapthaswaras the juice of peace will come of its own.
It is ‘Santham ’which Kalidasa has used. Thyagaraja says ‘ Vimala
663
Hrudhaya’, Vimala Hrudhayam indicates that both peace and love
are in it. What Kalidasa said as Santham has been said as Vimala
Hrudhaya in Thyagaraja's song. Peace is gained by music. In the
same manner, in the juice of peace, music comes of its own. That is
why even great jnanis like Sadasiva Brahmendralhave sung. It is
only when we sing for the sake of music or for the sake of the
athma, it will give total peace. If we think ‘although I am practising
music, I do not find peace’ it means that the mind desires
something else. If there is desire to earn money or fame, complete
peace will not materialise. Even in such circumstances, peace will
be experienced during certain times. It is like the person who
collects honey. He will lick his hand and get a little taste of it. But
the honey he collects goes to the shop for sale.
665
the universe is performed by ParameSwara. We have Ananda
Byravi as the name of a raga in Carnatic music. It is actually
another name of Samayadevi who is the Sakthi of Ananda Byravar.
From the very fact that it is said that grushti is from nadham
and natanam’, the greatness of Gandharva Vedha can be
understood. The scientific theory is also that creation came out of
vibrations. Is not vibration a movement? The sound vibration of
different kinds makes music. The movements of the form make
dance. The earth, sun, moon, stars and the planets keep moving.
The smallest of the small - the electrons and protons - also keep
dancing at an unbelievably high speed. Without this dance, there
cannot be the atom.
Since creation starts from this, does it not mean that to get
released from srishti also, we have to go to its root? That is why it
has been said that music, instruments and nrithya should be
practised as the means to mukthi.
In olden days, it appears, all over India there was only one
system of music. But due to foreign influences especially during
Moghul rule, the system of music evolved into Hindustani and
Carnatic Music.
667
him. Both of them have sung on KrisJma Paramathma. Narayana
Thirthar has also sung ‘Krishna Lila Tharangmi’. These days
(Uthukadu) Venkata Subbiar’s Tamil work Krishna Ganam is
becoming famous. Bhadrachala Ramadas has sung entirely on
Rama. Thyagaraja who is one of the Trinity of Carnatic music has
sung mostly on Rama. He has also sung a few songs on Siva and
Ambal. MuthuswamiDikshitharhas sung almost on all the deities
including several village deities. Syama Sastri has sung only on
Ambal. GopalaArzsAnaBharathi, Muthu Thandavarand Marimutha
PiUai have sung only on Siva, especially on Nataraja. Arunachala
Kavirayar has written the Rama Natakam. Mayavaram
Vedhanayagam Pihai who was a Christian has sung several songs on
one supreme God without reference to denominations and which
are full of Vedantha. Even in our own times, there are authors who
are highly proficient in writing songs full of devotion.
From those times and up till now the tradition has grown that
songs should be on deities and not on secular themes.
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FOLK SONGS AND SONGS RELATED
TO DAY TO DAY LIFE
rpihere are songs which are exclusively classified as folk songs.
A Similarly, for the common folk of the villages, there are several
types of dances like Karagam etc. All these will have some divine
connection. The man who tills the field and who waters it, the
boatman, one who pulls heavy weights, the women who churn the
curd at home, all of them do their chores even while singing. Music
lightens the burden. When several people do their work with music
and dance, output of work will be more. Even in such songs there
will be something divine.
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is clear that the highest goal of music is to attain peace. Since it is
only the thought of Iswara which can give permanent peace, our
music has come in the highest traditions of having Paramathma at
the centre.
ART THAT ENHANCES
NATIONAL PRIDE
W e should never forget this goal. These days our music and
dance are spreading in other countries and these are being
taught in the Universities there. Music concerts are being arranged
by big world organisations in their forum. In this we have the
satisfaction that at a time when we have lost our spiritual glory and
are not great in other respects also but are going around with
begging bowl, our musicians and dancers are being praised by
people of other countries. They say ‘There is no art anywhere as
those in India’ and they come to learn this from us. We have the
satisfaction that we are not just those going about with begging
bowl but we are also those who can give alms to others in the form
of these arts.
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IDEAL SHOULD NOT BE
FORGOTTEN
O ur arts are spreading today. Let them spread and let them be
spread for the sake of arts. But we should not allow the ideal
which we had kept for these arts right from olden days to be
forgotten. We should never forget that the purpose of these arts is
only to take us to Iswaia. We should always keep in mind the ideal
of great people like Thyagaraja who refused a request from Raja
Serfoji to sing in his durbar saying that he did not want money but
wanted only Iswara Sannidhi. Gandharva Vedha has to be
protected, given a high status for each one to attain peace and
make others attain peace.
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ARTHA SASTHRAM
■to the four Purusharthas, namely, Dharmam, Artham, Kamam
.Land Moksham, Artham comes next to Dharmam. Artham here
means all the things which are useful for conducting our day to day
life. Whatever we acquire, whether it is a house, clothes or food
grains, all these are included in Artham. The money we earn for
purchasing these things is also Artham. But if we use this Artham
only for our day to day life, die some day and be reborn again, it
will become ‘anartham’ (a disaster). It is for reminding us of this
truth that Acharya has given the upadesam ‘artham anartham
bhavaya nithyam’, (in Bhaja Govindam). ‘If this ‘artham’ is not
there, we cannot live; if every one becomes a sanyasim search of
athma and Paramathma, who will give them alms? (Bikshai).
Therefore one has to earn and therefore has to engage in activities
necessary for it. It is also necessary that artham has to be sought
and obtained for satisfying the desires of the ordinary people but
within limits. Here, ‘artham’ is to be considered along with Kamam
which comes next. But one should not stop with that. The ultimate
Purushartham, namely, Moksha should not be forgotten. In order
to ensure all these, it is necessary that from the beginning there
should be involvement in Dharmam which comes first.
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indulge in corruption. We should not deny what is due to someone
else. It is only when a fencing like this is provided for artham and
kamam, it will be possible to attain the fruit of jnana and moksha
one day.
The question may be asked why it has been dealt with in this
manner. If a person has to conduct his life with his house, fields,
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money and other artham, he cannot himself protect all these. A big
organisation is needed to protect these. In any country, there will
be bad people. They will not toil and earn but they will try to rob
others even by committing murders. Such a situation cannot be
allowed. A powerful organisation is necessary to protect the life
and property of everybody. It is also necessary to prevent
foreigners from intruding into the country in large numbers and
creating problems for the people, destroying their means of living,
their religion and culture etc. The organisation must therefore
have the necessary authority and man power to ensure all this. It is
not necessary to teach people about earning and conducting their
daily life. Even if they are told a little, they will, out of self interest,
improve on their own. It is necessary that they have to be
controlled in a manner that they do not spoil the interests of others
and their own permanent interest. That is the objective of Dharma
Sasthram. When we talk of Artha Sasthram it has to deal more
with protecting the citizens, their properties etc than about
individuals earning for themselves. It will also be necessary not
only to protect their day to day life but their spiritual life and
culture. Therefore the need to talk in detail about how to carry out
these big functions in the whole country. Government is that
organisation. That is how even thousands of years back
Governments came to be organised to protect the people from
their internal and external enemies and to ensure that nothing
comes in the way of the people earning their Artham by proper
means. Later on new ideologies came up and one of these is
democracy in which the rule is by a powerful majority which does
not always protect the rights and properties of weaker minorities.
Despite this it is usual to claim at least on paper that the
Government is there to protect all the people and the dharma of the
country. I am mentioning this in a general way because there is a
clash of ideology and principles. The reason why Government and
the ways of governance have been given an important place in
Artha Sasthram is because the Government is the organisation that
exists for protecting the citizens’ artham in the ways of dharma.
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ARTHA SASTHRAM AND
DHARMA SASTHRAM
yt is for ensuring this important protection that Artha Sasthram
Ahas laid down several laws. But much before Artha Sasthram
gave these laws, Dharma Sasthram which is considered higher than
the Upa Vedhas has spoken a lot about governance. In Manu
Smruthi, Yagnavalkya Smruthi and other Smruthis in which the
dharma for Kshathriyas and the Kings have been dealt with, the
rules regarding governance are also covered. All the kings of the
olden times including the kings in Tamil region were proud of
ruling according to Manu Dharma. The rule was more in
accordance with Dharma Sasthram. This is because all Upa Vedhas
have for their objective what is to be gained for practical life in this
world which can be actually seen. It is only the Smruthis and
Dharma Sasthram which are in the Vedha Upa Angas that have in
view the greatness of the other world and the elevation of the
athma.
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Ultimately, it will be seen even in Artha Sasthram that it has been
mentioned that it has come up only on the basis of dharma and for
establishing it.
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can hide certain facts, Artha Sasthram will say that what is there
can be denied and what is not there can be told. It is because there
is asathyam (untruth) in this, it is only called a Sasthram and not a
Vedham in the manner of the other three Upa Vedhas, namely,
Ayur Vedham, Dhanur Vedham and Gandharva Vedham.
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ends with the pleasure given by Kamam. It is only dharmam which
is the means for eternal welfare. It is for following that path of
dharma, artham must be used.
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THE ETERNAL LAW AND
TEMPORARY CHANGES
It is only when there is scope for the Government to make laws as
it likes for anything and everything, it will give room for
authoritarianism. Although there was monarchy in the olden days
the kings did not enjoy the authority of making laws as they liked.
Because this aspect is not known, there is criticism. What those
who criticise have to note is that all the fundamental laws were
according to what is written down in Dharma Sasthram and Artha
Sasthram. Since these laws based on dharma helped the attainment
of the life permanent, the kings had the faith that these laws were
also permanent and they were committed to them. Even in their
younger years when they were in Gurukulam, it was taught to the
Princes in a maimer that made deep impression on their minds that
it was the king’s responsibility to protect and promote Vaidhikam,
Asthikam and Dharma. ‘These eternal truths will become the
reality only when the ancient Sasthrams are followed; the rules
given by the rishis who were absolutely selfless and were given
only for the good of the world have to be followed without change
by us who are in a far lower state than the rishis - this was how the
Princes were convinced even during their learning in Gurukulam.
Therefore with the help of the Ministers who knew both the
Sasthrams and the practical needs, the King made small changes
here and there in the Sasthras depending on the circumstances. He
did not make any change but only made some modification. He
used to make laws only in those areas which have been left by the
Sasthrams to the discretion of the King. Kalidasa says that Dilipan
ruled without swerving from Manu Dharma just like the chariot
wheel which keeps to the path (Raghuvamsam). This description
reflects the quality of governance by all the Kings.
680
When we talk of secularism there is no place for considering
the eternal dharma. When it happens that those who have changing
views about the practical life that keeps changing constitute the
Government, laws also keep changing. While the laws based on
dharma have been there for thousands of years in this country and
followed without change it is only in today’s democratic
governments which have artham as their goal, laws are changed
according to the whims and fancies of those who come to power
every now and then.
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THE CONSTRAINTS AND DISCIPLINE
TO WHICH THE KING WAS SUBJECT
P eople make allegations without knowing the facts. The
allegation made by those who support Republican rule is that
the son got the title to rule, especially the eldest son, according to
the law of primogeniture and therefore monarchy of those days
had no place for people’s consent or there was no place for merit.
Actually, it is only now that except the qualification regarding
age, there is no other qualification stipulated for people’s
representatives. Even Rajendra Prasad who was the President of
the Constituent Assembly had objected to this position. He argued:
‘We have stipulated a lot of qualifications for the lawyers who have
to argue and the judges who have to decide the cases. But if we say
that there need be no qualification for the MLAs and MPs who have
to make the laws, it does not appear all right’. But the Constituent
Assembly did not listen to him.
In the olden days, there was need for the kings to acquire
several qualifications. They had to go through Gurukulavasam and
learn all the Sasthraim and practise Dhanui Vedham.
The Sasthras say that the king should be great in dharma and
culture and before he could defeat the external enemies, he had to
become victorious over the six internal enemies, like, Kamam and
KrOdham (desire, lust and anger).
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could have any qualification, Dasaratha called the assembly and
sought its opinion in the matter.
Sasthras say that just as the honeybee sucks the honey from
the flower without causing any pain to the flower, the king too
should collect the taxes from the citizens without causing them any
trouble and without depressing their prosperity. This has been said
more beautifully by using another metaphor. ‘Just as the sun sucks
the water from the earth and then gives it back to the earth in the
form of rain, king Dillpan gave back to the people what he had
collected from them to enable them to spend it for their own
good’. Does not the sun draw water from the ocean which is full of
salty water and which is of no use to anyone and then give it back
as rain? In the same maimer, the king taxed idle wealth which was
of no use to the society and spent it for the welfare of the society.
That is the meaning of the metaphor.
683
Kalidasa says about Raghu after whom the dynasty Raghu Vamsam
came: Raghu who was victorious over all the other countries and
returned with a lot of wealth, performed the yaga called ‘ Visvajit’
and gave away all that wealth in charity and as dakshinai. Not only
that he did not increase his own wealth by what he had gained
through his victories but he had given away in charity even
whatever he himself had. When a Brahmin by name Kautsar went
to him, he had no vessel made of gold or silver or even a spoon and
therefore, he used mud vessel for offering argyam to the Brahmin.
But these days, we see question being raised almost every day how
new bungalows are coining up for MLAs and Ministers.
The definition that Kalidasa gives for the word ‘Raja 'is that
he was one who did not rule in an autocratic manner but was
friendly to all his people. The definition is ‘Raja Prakruthi
Ranjanath’. Here Prakruthi means the ordinary people.
Ranjanath ’means ‘because of making them happy’. He has thus
shown that because he makes the people happy, the word Raj is
derived from the root ‘Ranj ’.
684
return to Ayodhya just because there was a little rumour
somewhere he sent away to the forest Sita who was Mahalakshmi
Herself. Does this not show that monarchy was neither autocratic
nor authoritarian?
Although merry making was allowed for the kings since they
were trained even from their younger years in Sasthrams, they
maintained discipline and did not cross the limits. Did not Rama
take all the people of Ayodhya along with him to Vaikuntam?
Before that he had appointed one of his sons, Kuga as the king of
the kingdom with Kusavathias capital and Lava as the king for the
kingdom with Saravathi as capital. Did not Ayodhya itself become
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a zero after him? Therefore, the presiding deity of Ayodhya thinks
that Ayodhya should be brought back to life by KuSa. In order to
make this request to him, She appeared one midnight in the
bedroom of KuSain KuSavathi. When KuSa found that there was an
unknown woman in his room, he asked ‘Who are you? Whose wife
are you? Why have you come here at midnight? We of the
Raghuvamsam are those who have controlled our indriyas and we
are ‘vagi’ (one who subdues or represses his passions); Please
know that our minds will never think of other women. It is thus
through the words of Kuga the poet makes it clear what the ideal of
a king should be.
It is wrong to think that the king had only looked after his
own welfare and the concept of welfare state was not there in those
days. Laying roads, buildings, dams (the Grand Anaicut which is
over a thousand years old, still stands as an engineering marvel)
public works, constructing hospitals etc were all meant for the
welfare of the society and there was a separate department for
each of these functions and there were officials to execute them.
As a matter of fact, it was only then that the government
functioned for the real welfare of the people. The kings of the
olden times did not stop with doing whatever is mentioned above
but led the people on the path of dharma by doing what was
necessary for the same. For the welfare of the people, they
performed yagas, built temples, celebrated festivals, popularized
the stories like Mahabharatha and ensured that men of noble
conduct, the sishtaslived as an example to the ordinary people.
686
manipulated them in order that they could have a comfortable life
for themselves. What is meant is that in the name of Brahma thejas
it was the Brahmin who was above the king and manipulated
everything. This is said without knowing how simple a life the
Brahmins of those days lived and also lived in seclusion. Even
Chanakya who is described as highly cunning and would not
hesitate to do anything and who actually was responsible for
making Chandragupta Moorya the Chakravarthi and whose
confidence he fully enjoyed and who could live comfortably in a
big house close to the palace, actually lived outside the town in a
small hut, wearing torn clothes and taking only gruel. In the same
manner, purohiths like Vasishta lived a very simple life in
parnasalas outside the town. There is absolutely no evidence that
they had of their own interfered in State matters and manipulated
anything. It was the kings who went to them if there was a problem
and sought their advice and blessings. The Brahmin had heavier
responsibilities than the king and he had subjected himself to great
hardship in the interest of the welfare of the world and did not
enjoy any special facility or comfort.
For the king also, there was no privilege in the eyes of law.
Because a Prince ran his chariot over a calf and killed it, his father
Manu Nidhi Chola tied the Prince to the chariot wheel to sacrifice
him in the interest of justice.
687
and create great harm. It was thus he was made to fear dharma and
follow it.
The Sasthras say that it is not only towards the people but
towards animals, plants, creepers, crops and everything, the king
should act with a lot of consideration. There is restriction even in
hunting. Many kings followed the rule that only very wild animals
should be hunted. In Bhagavatham, in the story Prachina Barhas ’
it has been said that if a lot of animals are killed in the name of
yaga, that is sin. Sibi Chakravarthigave flesh from his own body
for the sake of a dove. We also read that the great philanthropist
Pari gave his own chariot for a jasmine creeper to have support and
grow.
688
obstruction to the rishi’s thapas? Or did anyone harm any of the
quiet animals that are moving about in the forest? Or is it due to
some mistake of mine that plants have not flowered or trees have
not borne fruit? ’
689
The kings of olden times were not keen to fill up their
treasury somehow. In order to prove this, Kalidasa has written a
scene in Sakunthalam.
691
CRIMINAL JURISPRUDENCE
APPLICABLE INTERNALLY
Y et, punishment has not been mentioned right at the start. So
far as the citizens are concerned, it was not that the king could
mete out punishment without any effort on his part to guide them
on the right path. In the olden days, it was not like the present time
when there is no connection between governance and efforts to
improve the conduct of the citizens. The king provided
encouragement by all means to enable the people to follow the
dharma applicable to each of them. He utilised the services of the
men of right conduct to propagate dharma. He also ensured that
the chiefs of different groups in the society took care that people in
the group followed right conduct. He made the temple the centre
of social activities and made the people to follow dharma through
bhakthi. It was because that he rendered all help to the people to
follow dharma he severely punished them whenever they went
wrong. Sasthra is of the view that showing extra consideration and
mercy to people who commit crimes would amount to
encouragement. These days a lot is being talked about persuasion
by which they are supposed to undergo change of heart.
Considering the state of human nature the question is whether they
can show anyone who has corrected himself in this manner. If all
conveniences are provided in the jail, people who have no work,
may think that it is better to go to jail, eat well and sleep. Since the
government does not directly act to protect dharma but political
leaders have created importance for themselves and their ideology
in the society the authority of sasthras and the status of Dharma
Pttams have declined and therefore people have lost the feeling that
they should be bound by dharma. In such circumstances, it may
probably he said that it is natural for them to commit wrongs and
therefore deal with them leniently! But in olden times when the
692
government extended support for the citizens to follow dharma
and provided the means for it, if some people went the wrong way,
there was no place for showing consideration, is it not? That is
why severe punishments have been provided for. It was because of
this that the society was all right; good people were not subjected
to hardship by those who indulged in wrongs and the people led a
peaceful life. On the whole, our country had shone as an example
to the world for right conduct. When we consider this, we will
admit that the punishment to be meted out by the State has to be in
accordance with Sasthras. Starting from Megasthenes, all the
foreign visitors have unanimously praised the right conduct and
discipline they had observed in our society. The punishment meted
out by the king was also one of the reasons for such a state of the
society. We also know the present condition of the society. Yet,
we keep finding fault with the rules for punishment laid down in
sasthras.
693
for others in the society and this way it affords protection to the
society. The third object is spiritual. To commit an offence is sin.
That will take him to the hell. In Sasthras and puranas, it has been
mentioned in detail what kinds of cruel punishments will have to be
undergone in the hell for different offences committed in the
world. By being punished by the king, an offender becomes freed
from the harsh experience of hell. When compared with the
experience in hell, the punishment meted out by the king (State) is,
of course, light. Thus, the punishment meted out by the king itself
becomes a prayaschitha for the sin committed by an offender and
ensures his spiritual welfare.
694
IS THERE PARTIALITY
TO THE BRAHMIN?
•rt would be necessary here to refer to a particular matter. The
JLking has not been given extra jurisdiction to punish the Brahmin.
The severity of the punishment meted out to a Bralunin would be
less. When one looks at it, it would give the impression, that in a
matter in which no concession should be given, namely, equality
before law, a concession has been made in an unjust manner. Such
an impression would be fair. Yet, if the reason for this is
understood, then it will be known that really there is no partiality.
I just now mentioned about Prayaschitham. That really is the
reason.
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NURTURING OF DHARMA IS
THE FOUNDATION; ENSURING THE
OBSERVANCE OF VARNA DHARMA
In general, when we look at the society the punishment meted out
by the king to the offender itself becomes an act of prayaschitha
and helps him in removing the sin. With this we will have to
consider one other thing. If an offender is allowed to escape
punishment that becomes a sin to the king himself. ‘Raja
rashtrakruthampapain The sins of the citizens accrue to the king.
‘Yatha raja thatha praja’: As is the king so are the citizens. By
saying that if the citizens follow bad ways, the sin would accrue to
the king, it has made the king involve himself in establishing
dharma in his kingdom with great care.
696
possible only if there is no crime. Moreover, it is only the king who
can provide protection to people who are quiet so that they can be
free from the fear of thieves and murderers. It is for this reason
that the king has been given the power to punish. It is because of its
importance Artha Sasthram itself has another name ‘the Code of
Punishment’. Although Artha Sasthram has other names which
link it to justice, governance, policies etc, what is more commonly
in use is ‘Code of Punishment’.
697
only punishment for adharmam and that too lenient punishment
how else would the situation be ?
The need for the king to use his power of punishments was
considerably reduced by the presence of the chiefs of different
groups. These chiefs enquired into wrongs committed by the
people within the group. To that extent, courts had less work.
Unlike their attitude towards the police people in various groups
had a feeling of friendliness towards the chiefs of their own groups.
That is why they voluntarily accepted the authority of the chiefs
and conducted themselves properly without committing wrongs.
This is also one more reason for the king to have the duty of
protecting VarnaSrama dharma. In the Varna arrangement, every
individual was free from worry regarding his own job. Mostly they
were people of bhakthi and they had faith in good people, they
were following the religious practises appropriate to their jathiand
therefore they were not only satisfied in terms of worldly life but
they also gained spiritual growth. Because all the jobs were divided
in an orderly fashion, all the functions necessary for the State were
carried out without a sense of rivalry or confusion. Therefore, the
economy of the country was in a good shape and people had a
feeling of cordiality to each other which contributed to the growth
of arts and culture and more than all that, there was growth of
spiritual ideals. All are agreed that over the past thousands of years
it was in our country more than others that there was cordiality in
the society and the country enjoyed a high position in economics,
culture and spirituality. If we try to find out what made this
possible in this country when it was not there in other countries it
was nothing other than VarnaSrama Dharma which was followed
as the foremost duty by the State and by the people voluntarily.
But if the kings of the olden times felt proud about protecting
the Varna dharma, in today’s politics or in social life, it is supposed
to be ‘casteless society’. It is a great mistake that the different jobs
meant for the different Jathisaie not performed by those jathis and
698
the acharam and anushtanam appropriate to them are not being
followed but only the jathis are being maintained. This is like
trying to protect the corpse after life has gone out of the body. In
this we may agree cent percent with the reformers. But we cannot
at all accept their view that the division of functions and therefore
distinctions in the acharam and anushtanam are wrong. What
should be realised is that it is wrong that the division of functions
and the acharas to be followed according to Sasthras by different
people have changed. It may be asked ‘when everything has
become so confused, is it practicable to bring back the old
system?’ My answer is ‘I do not know’. Even now, instead of
throwing up our hands thinking that nothing is possible we should
try as far as possible and wherever possible to take things back to
the old order.
699
them and went their way. But in course of time, although they
were aware that they enjoyed some status in the new arrangement,
they found that both in individual life and social life, there was no
scope in the new religions for improvement. Therefore without
any compulsion and wholeheartedly they had returned to the
Vaidhika margam. Intellectuals should take note of these events
which had taken place more than once and then find out how best
the old order could be restored in its true spirit. As a minimum
measure since the Brahmin jathihas been made responsible for all
dharmas and ideals of life, that jathi at least should be able to live
according to sasthrasand efforts should be made towards this.
700
job and a life style to adopt under the Varna divisions there was no
rivalry as existing now. It is only when there is rivalry there is
jealousy, enmity, clashes, cheating, bribery, robbery, murders
etc. Since these were not there in the olden days, the responsibility
of the king for policing and the judicial responsibility of meeting
out punishment were greatly reduced.
701
People went to the temples and other places where dharma
was preached and were peaceful. They did not violate the law and
lived a sathvik life with cordiality with everybody. It was jathi
dharmam which protected this arrangement.
702
root among people and grow only by bhakthi and attachment to
religion. When the artha and dharma Sasthras which did all the real
good on the basis of these fundamental policies are cut off no new
political methods or ideologies can create them for us. Yet, even
after daily seeing the deterioration and bad conducts, people say
that in the old order there was no human feelings and
considerations.
Instead of directly saying that the king will meet with bad
fate if he does not follow the Sasthras, he says in an interesting way
addressing the king thus : ‘If it is your wish that you should meet
with bad fate, act without listening to the Sasthras’.
703
was punished. If a mad person throws a stone, do we not put him
inside in a room and lock him even if the person is our own child?
In the same manner, those who are mad about robbing,
committing forgery etc, have to be jailed by the government.
Cruelty has to be resorted to for reducing cruelty.
LAWS OF PUNISHMENT IN RESPECT
OF OTHER COUNTRIES
O ne of the important aspects of governance is for the king to
protect his people from any trouble from the kings of other
countries. Right from ancient times, in almost all the countries, the
kings had invaded other countries and fought wars to bring them
under their rule. I am not going to discuss whether this is just or
not just. A foreigner (J. W. Elder) asked me whether what is said in
Artha Sasthram that a king can invade another country without
any reason but for expanding his own territory can be followed in
the present time. I told him ‘That was the practice in those times.
That was also more related to artham than dharma. It is not
necessary to take it that it has got permanent validity’.
Even so Artha and Dharma Sasthrams do not say that just for
the sake of expanding the territory, the king should go
straightaway for war. They have recommended four ways (upaya
chathushtayam) and war has been mentioned only as the fourth.
When we consider the other countries, this is something of which
705
we can be proud. Other countries indulge in indiscriminate
bloodshed without being answerable to anyone. Upaya
Chathushtayam 'are Samara, Dhanam, Bedham andDandam.
706
subject to me?’ and make him pay tribute. In divide and rule,
divide is Bedham. Although this is a bad method, in Artha
Sasthram, there is a restraint based on dharma even in this. The
dharma is that when the enemy’s strength gets reduced by the
method of Bedham and it would be possible to invade his kingdom
and defeat him, instead of going to war in that state when his
strength is reduced, it has to be seen whether the enemy king on
his own comes down and go to war only if he does not come down.
708
people of that country. Manu goes one step further and says that
this responsibility should be entrusted to the relatives of the old
king. On several occasions, the responsibility for administration
had been entrusted to the defeated king himself or if he had died in
war, to his son. Although after killing Vali, Rama crowned Sugrlva
as king, he also gave the status of Yuva Raja to Angatha. When he
defeated Lanka, he crowned Vibhishana as the king instead of
ruling it himself.
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THE VARIOUS ORGANS OF A
GOVERNMENT
▼ yi Then speaking of Shadgunyam in respect of foreign policy, we
V V recall Sapthangam which relates to the country. These seven
are ‘Swami’, ‘Amadhya ‘Suhrut’, ‘Kosa’, ‘Rashtra’,' Durga’and
‘Bala’. Swami means the king. The direct meaning of Swami is one
who is the owner of a thing. Since Raja owns the kingdom, he is
called Swami. Amadhyar means the Minister. Suhrut means a
friend that is friendly countries. Kosa means the treasury; Gold,
Gems and all that is produced in the country are included in this.
Rashtra means the country which actually means the citizens.
Durga means the Fort. Bala is military.
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711
THIS IS THE SUBSTANCE
I one is to talk in brief about Artha Sasthram even if it gives the
uperficial impression that artham is above everything but when
we go deep and see it will be seen that we cannot violate dharmam
and go for artham.
712
king. There is a section in Ayurvedham called ‘Salya Sasthram 'by
which whatever has got broken and got embedded inside the body
can be taken out. It was also the king’s duty to function as the
Patron of Arts. Because of this, there is relationship established
with Gandharva Vidhya. Many kings like Bhojan, Vikramaditya,
Mahendra Varma Pallava, Krishiiadeva Raya and even smaller
kings of recent times like the Ettayapuram Raja and others had
patronised music and dance, vidwans and vidhushis. They were
also one among them.
713
as twin hamsa and when the hamsas conversed the same came out
as the eighteen Vidhya Sthanam :
There are two ways in which the poets make their poems
beautiful. One is that, by the greatness of the ideas and the beauty
of the words used, the reader gets noble feelings and he also gets
noble ideas. The other is the manner in which the words
themselves are used, which make the reader happy. In this, there
will not be anything that will appeal to the intellect or melt our
heart. But it helps in impressing an idea firmly. Moreover, when
we see the manner in which the poets are able to play with words,
we enjoy the same and forget our day to day worries.
717
gives a novel meaning. For this reason, it has been named ‘Chitra
Kavitha’. In this there are two namely Artha Chitram and Sabdha
Chitram. Bringing out different meanings by play of words is Artha
Chitram and creating magic merely by sound is Sabdha Chitram.
A BHARATHA GUTTU’
I am starting with Vyasachaxyk. Should I not start with PiUaiyar9.
Therefore I start with a Mahabharatha slokawhich stunned even
PiUaiyar fox a while.
719
Vyasa used this trick and, after every 1000 slokas when he felt
that he needed a little rest, he dictated a complicated sloka. If such
a sloka is read although each word may give a meaning, the sloka
itself will not make any sense and it will be confusing. It will be
possible to know the meaning only if the letters are split in a
manner different from the way Vyasa says the word should be
split. But Ganapathi would think for half a second and understand
the difficult sloka. In that half a second, Vyasa Bhagawan also had
a little rest and got the energy to think further.
When the Kaurava army captured the cow herds like this,
the Prince of Virata, Utharakumara came to fight and Brahannalai
720
(Arjuila who was in the guise of a woman) was the charioteer.
Utharakumara who spoke brave words before coming to the
battlefield became panicky the moment he saw Bhxshma and DrOfia
and wanted to go back. At that stage, Arjuila encouraged him and
even when he was in the guise of Brahannalai he started shooting
the arrows.
‘Adhya’ - ‘now’
‘Gavah ’ - ‘cows’
721
Although the individual words have some meaning for each
of them if they are read together we cannot make out any sense.
Let us see what it means when we read them together. It would
mean : ‘This person who is in the guise of a woman and who is
wearing kiritam is river water; the identity of Kesava’s woman; He
has the name of a mountain or a tree; He is the son of the enemy of
mountain or a tree; we are victorious and he is taking the cows’.
All this sounds as mere nonsense. Brahannalai who is teaching
dance is not wearing kiritam. Therefore the use of the word ‘kirlti’
is wrong. Only if the word is ‘kiritini’ it will indicate a woman. The
sloka appears to be wrong both in respect of grammar and
meaning.
722
• Vana ari - vanari; vanari means ‘the enemy of the forest or
the one who destroyed the forest’. This refers to
Anjaneyaswami who destroyed the Asoka vana in Lanka.
723
‘Esha angana veshadharah kirlti’ - Kiriti should not be taken
as a Common Noun indicating anyone who has a kiritam. If such a
meaning is assumed, the question will arise that Brihannalai did not
have kiritam. Therefore, the word ‘kiriti’ here must be taken to be
a Proper Noun indicating a particular person. It is Arjuna who is
having the special name Kiriti. Indra praised his valour, adorned
him with a crown and gave him also the title Kiriti.
724
also a ‘Naishtika Brahmachari’ and therefore he had a sharp
intellect (we have now gained the punya of remembering three
great brahmacharis, namely, PiUaiyar, Anjaneyar and
Bhishmachariar).
726
letter from the second word is removed from that and added to the
first word.
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727
FANTASTIC CHANGE BY
REMOVING A SINGLE LETTER
B y removing a single letter from a sloka wherever it occurs,
what appears to be a ‘nindha slokam (what is abusive)
becomes a sloka of praise.
Tham - him
Gira - by word
728
What is the sloka of abuse (nindha slokam) which Ravana
had repeated? If all the ‘tha’ appearing in the sloka are removed,
how would the meaning change?
In the last line Sita’s reply is also added and it becomes the
complete sloka:-
729
kuvak - who can only speak bad
durgathathama - who has reached the superlative
state of misery
manasi - in the mind
Maha gadharyadya - who is lying low as a big coward
vidhuthaprojvala yacha - who lost all his glory
mamsadhanam - the rakshasas who eat mamsam
vadhan - because he killed
bahu vimathalabhau - those who are opposed to him (the
enemies whom he has increased)
(such a person)
katham - how
slagya - deserves to be praised
Janakaje - Oh, daughter of Janaka
In this slokalet us remove the alphabet ‘tha’ which occurs in
the first three lines of the sloka and see how it shapes.
730
two words have now become ‘kuvak - durgama 'and thus become
words of praise. It means he cannot be reached or touched by bad
words). He has a determination to achieve big tasks. (He has the
determination to establish dharma by protecting some and
punishing some others). He is like the moon which cools
everyone’s eyes and minds and shines with glory. By killing the
rakshasas he gained pure effulgence’ - thus it becomes a sloka of
fullsome praise.
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731
ONE DOT MORE
W e have seen that by just removing one ‘tha’ from a sloka Sxta
changed its meaning. But Kalidasa by just removing one dot,
changed the meaning of a sloka.
732
removed the dot and the word became ‘rathrireva ‘Rathrirevam
vyaramsith’ means ‘night passed off like this’. ‘Rathrireva
vyaramsith’ means ‘night only passed off like this’. In other
words, it was only night that ended like this. Some people say that
Kalidasa told him that there is one ‘anuswaram’ which is in excess.
‘Anuswaram’ means ‘im’. But instead of saying that Kalidasa
pointed out openly like this, the story that some people say is more
appropriate that Kalidasa said in a subtle manner ‘there is more
sunnam’.
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733
EXCHANGE OF GARLANDS
rrihere are certain words in Tamil like ‘ Vikatakavi’, Kudaku
X which can be read in the same way in the reverse order. The
word Malayalam for example, when it is read in the reverse is also
Malayalam. Such words are called Palindrome. A pilgrimage to
Kasi is a must for every Hindu. Along with that the Sraddha to be
performed at Gaya, bathing at Prayag, Pithru karma are also
prescribed. This also used to be said as a Palindrome. Kasi has also
got the name Kasika (in Sanskrit). It will be the same when read
either way. It is also the same with ‘Gayaprayaga ’ (Sanskrit).
A pundit said that by inverting words like this a sloka has
been made with the beauty of a kavyam. The word ‘Sakshara’
(Sanskrit) means one who is merely well read. He would not have
got immersed in literary taste. The word ‘sarasa’ (Sanskrit) means
one who has gone deep in kavya rasa. One who does not have the
evolved mind to know the rasa and changes from the path of his
learning, becomes a rakshasa; but a rasika, even though he
changes outwardly, his high quality of being a rasika will not leave
him - this is the import of that sloka.
By reversing the words ‘sakshara’ and ‘sarasa’, the sloka
establishes its import. Sakshara when read in the reverse becomes
‘Rakshasa’. But if Sarasa is read even in the reverse, it remains
sarasa.
What remains the same even when read in the reverse order
is called ‘gatha prathyagatham’. A great poet called ‘Magan ’ has
written a long sentence itself like this and not just one or two
words. That refers to Mahalakshmi embracing Bhagawan with
great love;
‘Tham Sriya ganayanastharucha saradhayadhaya yadhaya
tharasa charusthanayanakayaSritham’(if‘tham’, ‘sri’, ‘stha’ are
taken as a single alphabet as in Sanskrit when it is read in the
reverse order also, it will be the same).
734
THE HOLY FEET (OF KAmAKSHI)
AND THE PLANETS
K amakshi removes all difficulties and bestows happiness.
According to Jydthisham the Navagrahas (the nine planets) are
considered to be the cause for our problems. In Milka PanchaSathi
there is a sloka with word play which says that those who meditate
on Her holy feet, will not be affected by problems caused by the
planets.
735
we say that all that is like the Moon, giving gentleness, peace and
happiness is sowxnyam. The planet Budhan(Mercury) is the son of
Soman. Therefore, he is called Sowmyan.
In this sloka, the quality of Rahu alone has not been linked
with AmbaJ’s feet but the word ‘thamas’ has been used. The other
eight planets have been directly linked to AmbaJ’s feet.
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736
THE MOSQUITO AND KESAVA
P oets have played with words in respect of almost everything in
the world from Paramathma to the mosquito and have created
magic in meanings and also sound (Sabdham). There is a poem in
which there is a pun which means both the Paramathma and the
mosquito.
737
Sruthyantham, I think of you as Maha Vishnu - ‘MaSaka thvameva
Madha vam manye
Now the mosquitoes have started singing here. All are feeling
sleepy. Till now this was not felt because of listening to some fun.
Now if you go to bed you will only be troubled by the mosquitoes.
But if we think that the Bhagawan who is in AnanthaSayanam has
come in the form of mosquito, we may forget the trouble to some
extent. If we are unable to sleep because of the trouble from the
mosquitoes, we can think of this poetic beauty and get some peace.
THE PRINCIPLE OF DIVINITY;
THE GODS
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739
CAN NATURE FUNCTION
WITHOUT ISWARA?
▼ a Then you see the wooden plank on which I am sitting, you
V V know for certain that there must be someone who has made
it. There you see a branch of the tree which has fallen and is lying.
No one who sees that branch will think that it has been made by a
carpenter. Why? This plank is of a rectangular form and polished
uniformly. It has two pieces of wood below to prevent dust from
the floor sticking to it. Because there is a certain order in this and
also the purpose that someone should sit on it, we conclude there
must be someone who has made it (kartha). Because an inert piece
of wood cannot on its own assume the rectangular shape, attach
two pieces of wood to itself so that a person can sit on it, we feel
that some intelligent being must have made it.
The branch which is lying there has a crude form. It does not
have the order which we find in this plank. That branch does not
also serve any purpose. Therefore, we do not associate the
intelligence of any being with that branch.
741
On the whole, if there is order and purpose in something,
that must have been done by an intelligent being. We infer that the
inert thing has not done it itself.
Among the trees and plants, there are two types. Some
plants produce beautiful flowers. There is a particular order in the
designs of the flowers. Not only that, there is also a purpose. It is
because of its beauty, the honeybee is attracted to it and drinks the
honey. While giving food to the honeybee another greater purpose
is also fulfilled. It is because of the honeybee transporting pollen
from one plant to the other, the plants develop their species. Thus
there is a trick here which is highly intelligent and which an inert
thing cannot do.
742
with colour, there are also those which flower in the morning and
those which flower in the night. Of these, the flowers which flower
in the night like jasmine etc are very white so that they can be
clearly seen in darkness.
From the other types of the plant group, man gets tasty
fruits. This is a purpose. But within this there is another cunning
purpose. It is because we want that our succeeding generations
also should get such fruits we plant the nuts of these fruits. But
because of this another purpose is also fulfilled, namely that the
tree multiplies its own species.
When we think on these fines, what do we find? ‘An inert
thing cannot of its own create order and a purpose; therefore there
must be a carpenter who has made the plank out of the wood’. On
the basis of these premises, it is clear that there must be a super
carpenter who has made the tree. Since the tree exhibits greater
order and serves bigger purposes than what we do that great
carpenter must be more intelligent than us. If we do something and
demonstrate it, He does such great wonders secretly, hides Himself
and makes all our capability look foolish.
If there is the fruit of the margosa tree which man cannot
eat, He has created a relationship for it with the crows. Since that
crow cannot plant the nut of that fruit like a human being and
cause a plant grow, He makes the crow discharge the nut
somewhere else (in order that it does not get dried up and wasted
in the shade of the tree) so that it sprouts and grows there.
The tree absorbing the carbon dioxide which we exhale; our
eating the sweet fruits that the trees give; our converting the same
into manure and giving back to the tree - thus he has linked so
many things which have fife and which are inert.
Thus, if we think of the countless varieties of plant species,
oceans, the worlds, the stars, the planets all of which are
functioning with wonderful order and discipline, can we not know
that what we call Nature as if it is inert is actually ISwara s lHa
which is full of fife?
743
NAVANlTHA KRISHNAN :
vatapathrasAyi
He does not drink the milk as it is. It has to become curd and
new butter should be taken out from it. It is that Navanitham He
will take, that also stealthily.
Therefore, the curd which does not flow away and remains
peaceful has to be vigorously churned. If the curd which is within
the pot, namely, the heart is churned using the eagerness to know
744
the truth (this is called jnana vicharam or athma vicharam) as the
tool for churning and the concentrated thinking as the rope, the
butter of perfection (pilrtathvam) will come up. He will come even
when it is Navanitham and does not become old. How can this
pilrilathvam be within the pot of our body? Therefore, it will reach
Him who is Perfect (Purfian). It means that we will lose our
individuality and become one with Him.
745
The same Krishna who sports in this manner, running into
every house of every shepherdess, breaking the pots etc, sleeps as
a child on a banyan leaf. Was it in Gokulam that He was lying like
this on a banyan leaf? No. He did not Me on the banyan leaf during
the period which he spent in Mathura. At some other time, in order
to show His may a to Markandeya, He showed pralaya (deluge). It
was in that flood of pralaya, He was lying on the banyan leaf as a
child and gave dharsan.
Why should the toe be put into the mouth and tasted?
746
mouth through the thumb. That is why many children put then-
thumbs into their mouth.
But here what Bhagawan put into his mouth was not the
thumb but the toe. He is of the form of amrutha all over the body
and not any particular part. In Vishnu Sahasrananamam there is a
name ‘Amrutha vapuh’. Therefore, He puts his toe into his mouth
and tastes it as if to show that He can do with his leg what the devas
can do only with their hands. The manthra says ‘what is eaten is
Brahmam, eating is Brahmam, feeding is Brahmam’. He is
establishing the truth of this manthra. He keeps his own finger into
his mouth and tastes it.
He shows that everything is great and nectar and that the leg
or the left is not less in merit.
747
even calling Him, Maha VishiTu is to give Him a slightly lower
status. He Himself says ‘Adityanam aham Vishnuh '(lam Vishnu
among the Adityas) and Rudranam Sankaraschasmi’ (I am
Sankara of the Rudras) and thus shows Himself as Siva also. He
also says ‘I am Rama, I am Skanda’ and then says the T which is in
everybody’s heart is He Himself. He announces Himself as the
Parabrahmam by saying ‘there is no characharam other than me -
that is why we call Him Krishna Paramathma and ‘Purnam Brahma
Sanathanam ’.
At one time, He eats butter - the milk given by the cow which
is the highest among the animals becomes curd and then becomes
Navanltham. Just as food is a need, lying down is also a need. These
are called ASanam and Sayanam. Asanam is Navanltham. Sayanam
is the banyan leaf. (Even now without giving up asanam, He is
tasting the toe). Just as the cow is the greatest among the animals,
the banyan tree is the highest in plant life. It is called
‘vatavriksham’ and ‘nyakrodham ’. In Sahasrananamam,
‘NyakrOdhan’ is a name for Maha Vishnu. Sraddham performed at
Gaya is considered very important and offering the pindam below
748
the ‘Akshayya vatam’ is also said to be important. This is Karma
Kandam. Dakshinamurthi who bestows the experience of Self
through mounam (silence) also sits below the banyan tree. This is
Jnana Kandam. Thus it is important to both. However high may be
karma, it is connected with maya. That is why when giving the
maya dharsan to Markandeya and also giving him jnanam,
Bhagawan was lying down on the banyan leaf. One who lies down
on Adisesha as Lakshmlnayaka and the father of Brahma came as a
child on the banyan leaf.
749
stapthah’ - Dakshinamurthi looks great with jnana. But He
(Krishna) is always playful and is of the form of love and running
about just as the leaf moves even due to a little wind.
The banyan tree has several uses. A whole army can take rest
under it. It is a visible example of parOpakaram. For such a huge
tree, the seed is so small. That huge tree being contained within
that seed of atomic size shows that Paramathma who is like the
atom within atom is also the limitless universe. Although it may be
said that this is so for all kinds of trees, nobody plants a seed of the
banyan tree. Somehow, the seed sprouts of its own. This explains
the principle that Iswara is Swayambu (being of His own). It gives
out several ariel roots from which it gets support and due to which
it spreads further. Large crowds go to Adayar to see the huge
banyan tree. This seems to be an example to show that Iswara
needs no other support. Even if one part of the tree becomes dried
up, ariel roots which come out maintain the greenness of the tree
and this shows the eternal nature of Iswara. Just as the entire
universe has spread from Iswara, who is the father and mother, the
banyan tree goes on extending itself from one mother tree.
He is a Truth much bigger than the tree. However big the tree
may be or however long it may survive, there is a limit to which it
can spread and the time upto which it can survive. But He is
limitless, omnipresent and eternal. Yet, hiding so much of His
greatness, He is a child so that we can take him and fondle Him.
Without speaking he conveys the message to us : ‘Do not worry
about anything. Be like me with a child’s heart. Then you can keep
floating happily and playfully on the flood of samsara without
being hit by the waves. Just as the butter that comes up by chinning
750
floats in the buttermilk without mixing with it, His floating in the
ocean of samsara like butter is to make us realise that we should
also become like that.
752
When Dakshayani saw that in the arena of the yagna, all
were seated except Iswara, She thought why she should have gone
to the yagna. Daksha not only did not welcome her with love but
started speaking abusively of Siva and Dakshayani could not bear
it.
‘Shall I go away from here? But where will I go? Except the
husband’s house, there is no other place for a wife. Can I go there?
Why this thinking, I have to go. But If I go, ParameSwara may get
angry and tell me, ‘In spite of my telling you repeatedly you went
there and not only you got disgraced but, you have also brought
disgrace upon me. Why have you returned here? But He is love
personified and wdll not show any feeling towards me except love.
Therefore, He will not ask me like this. But somehow my own mind
refuses to reconcile to what has happened. There is also another
possibility. Supposing in between our cordial conversation He calls
me ‘Dakshayani, what wall I do? Can there be a bigger punishment
to me than that? Is it not a name which I got because I happened to
be the daughter of a sinner who abuses Siva? There cannot be a
bigger punishment than my having this name which will keep
reminding me that I am born as his daughter. Therefore better than
all this, let me give up this body itself. I was thinking where to go.
Let me give up this body and join Him who is the athma itself.
Thus, she made a vow' of sacrifice.
753
Because the words came from Ambal, they are great.
Moreover, due to the context in which they were spoken they are
still greater. The words, therefore, are so supreme that there is
nothing higher than them.
754
Adhvaitham wrote condemning this book. When this was
mentioned to Dikshithar, it is said that he closed his nose with his
hands. Parimalam means good smell. If there is a book which is
opposed to this, should not one close his nose? If Dakshan felt
proud in not liking Sivam which is highest mangalam, would it not
mean that he is the opposite of mangalam and kalyan. Dakshayani
who thought that Her very name was a punishment to her, calls
him ‘Sivedharan 'and thus punishes him.
755
‘Sakruth’ means ‘only once’. ‘Prasangath’ means ‘when a lot of
casual and useless talk is indulged in’.
Asu -immediately
Hanthi - destroys
If one who does not utter ‘ Siva Siva’ is a bad person who has
indulged in bad activities and is a sinner, does it not then mean that
if Siva nama is repeated sins will go?
756
These people invite us to join them as if there is no remedy
for sins in our religion. Since we do not know about our religion,
there are some amongst us who respond to their invitation and go
to them. All the karmanushtanas which have been laid down in our
religion are only for removing the sins. Every time we make a
sankalpam for doing any karma, we start with ‘Mamo paththa
samastha duridha kshayadwara’. Duridham means sin. Bhakthi
margam is only for removing the sin. When bhakthi matures, it will
result in prapathi (surrender). When concluding the Gita,
Bhagawan says ‘You surrender unto me. I shall release you from
all your sins’. ‘Sarva papgbyo ma£sA.»shyami’. He makes this
promise. There is no need to go to someone else instead of having
faith in Him.
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758
nAmA which is for all
("v Talvazhi’ (the Good Path) is one of the several works of the
l\l Saint Poetess, Avvai. All that is necessary for right conduct
has been mentioned as applicable to every one without distinction
of jathi or religion. In this there is a statement ‘There is no danger
at any time to any one who keeps thinking of ‘Siva nama’. From
this, it is clear that Siva nama is meant for all people. It is said even
the Chandala who has been excommunicated should repeat the
Siva nama. From the fact that, in Rudram, Parameswara has been
referred to as ‘a dog’, ‘one who eats dog’s meat’, it is clear that His
name is the common property of all people.
759
A VAISHNAVA’S ACCLAIM
L am of the view that just as the glory of Siva nama has been
eferred to in Srimadh Vishnu Bhagavatham, one who is held in
great esteem by Srivaishnavas has also spoken of the greatness of
Parameswara. The story that is usually said is that he had
denigrated Siva. But I do not think so.
The Chola king who was ruling then and the vidwans thought
about this. They decided to call Ramanuja himself and ask him
what the authority in the Sasthras was for his views. For this
purpose, a vidwath sadhas was arranged at
Gangaikondacholapuram (which is about ten miles north of
Kumbakoxlam) which was the capital at that time. Ramanujacharya
was staying in Srirangam. Raja sent a messenger to him.
760
You are saying that people should not go to Siva temples.
Therefore, he is inviting you to the vidwath sadhas only to punish
you. If there is any danger, let it come to me and not to you. You
wear my white cloth and go away from the Chola kingdom. Instead
of you, I will wear the saffron cloth and go to the king’.
The vidivans who were gathered there said ‘Let those who
worship other gods as Ishta Deivam claim that there is another
God, say, Vishnu who is like Siva or equal to Siva but how can they
say that among the gods one is higher and the other is lower? If
they say that Vishnu is higher than Siva let them prove it on the
basis of Sasthras’. Therefore, they wrote on a palm leaf ‘Sivath
paratharam nasthi’ which means ‘there is nothing superior to
Siva . They decided to send this palm leaf to the vidivans. If they
accepted what was written on the leaf, they should sign it but if
they objected they should explain their position on the basis of
Sasthra.
761
called ‘Marakkal’). This measure is called Sivam in Sanskrit. There
is a measure which is bigger than this ‘Marakkal’ (Sivam). This is
called dhronam in Sanskrit (twice the measure of Sivam).
‘It was the royal court and several vidwans had gathered
there. It was a respectable sadhas. In such a sadhas, instead of
explaining in a serious manner on the basis of sasthras, he has
mischievously written that dhronam is bigger than Sivam’. All
those who had gathered there thought like this. The king became
angry and severely punished Kuraththazhvar. That is the story
which is usually narrated.
Till now, it has been thought that the word Siva was
understood in two ways and therefore the king punished him. But
what I think is in the words ‘Asthi dhronam athahparam 'it is not
the word ‘Siva’ which is to be understood in two different ways but
the word ‘dhronam’.
762
Arka dhrOna prabruthi kusumai archanam the vidheyam
Prapyam thena smarahara palam moksha samrajya Lakshml
763
Therefore it is not necessary that a flower (dhrOttam) should
remain on His head. Even if it is at His feet after being used for
archana, it becomes higher than Siva, ‘Sivathparatharam
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not done what had to be done by using his speech. There is no use
giving him the speech’ and take it back and in the next birth He will
give a janma which has no speech. But if His namais repeated, all
the sins will fly and it will give the ‘Moksha Samrajya Lakshmi
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Ram eg war am, there are the twelve JyOthirlingams worshipped by
Acharya. Probably, the pundit had this in mind and told me that of
these twelve Lingams the one which was at the extreme south,
namely, Ramegwara Ramanathar is Dhwadhagantham. But that is
not correct. Usually, we talk of the six chakrams starting from the
Muladhara and upto Brahmarandhiram(the suture on the skull).
Looking at it in a more subtle manner, the chakras are said to be
twelve. What is at the top, namely, the place where JIvathma and
Paramathma unite is Dhwadhagantham.
Only Mlnakshi has a temple for her with huge towers and
wide corridors at which even the Westerners wonder. The
architectural wealth in the temple cannot be counted. Usually, in
all other holy places, the temple has the name of the presiding male
deity, namely, the fgwara, and it is said that the sannidhi for such
and such Ambalis in that temple. This is so even in respect of the
very powerful Ambal forms like BalambaJ, Karpaga/nM/ and
MangalambaJ. These temples are called Vaidyanatha Swami
temple (or Muthukumaraswami temple) Kapaliswarar temple,
Kumb6gwaraswami temple etc. But it is only in Madurai we do not
call the temple as Sundaregwarar temple but as the Mlnakshi
Amman temple. It is here that Sundaregwarar had played the 64
types of divine sports. Jnanasambandar prayed to Sundaregwarar
and by the greatness of the Vibhuthihe cured the Pandyan king of
his serious disease and converted him from Jainism to Saivism.
Thus, it is Sundaregwara who was responsible for our Vaidhika
religion being reestablished. But as if all this glory means nothing,
Minakshionly is important there.
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sannidhi for Iswara. Therefore, it is no surprise that it is called
Kamakshi Amman temple. But the temple at Madurai which is
actually a temple for Iswara according to Saiva Agamas has come
to be called Minakshi Amman temple. Therefore, it is something
great. Although in JambukeSwaram it is usual to refer to the temple
as Akilandsswari temple, the town itself has the name
JambukeSwaram after the Swami there.
Right from olden times, great men and poets have sung
sthothras on Minakshi.
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Thirumalai Naicker was presiding over the function. Even as
Kumara Guruparar was repeating the verses, all of a sudden the
young child of the priest came there, took off the pearl garland
which was worn by Thirumalai Naicker and put it on Kumara
Guruparar. Even as everybody was wondering about what the child
had done She went into the sanctum sanctorum and disappeared. It
was only then that they realised that Minakshi Herself had come
and honoured Kumara Guruparar. Nilakanta Dikshithar who was
Thirumalai Naicker’s Prime Minister has also made a sthothra on
AmbaJ: ‘ Amanda sagarasthvam’. He was the grandson of Appaiya
DIkshithar who was actually an aspect of ParamaSiva Himself. He
was great in his devotion, qualities, conduct and scholastic ability.
There is a story about the background to this sthothram.
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The sculptor also kept the statue in the mandapam. Even
today when we look at the statue of Thirumalai Naicker along with
his seven queens we can see the defect in the statue of the Chief
Queen.
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The king told DIkshithar ‘It is not big that you had pardoned
me. My mind will never be at peace so long as you remain blind like
this. I can regain peace only if you somehow get back your sight’.
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there for sometime, took sanyas and attained siddhi. The place
where he lived has got the name ‘Nllakanta Samudram’. It was
Mlnakshi s blessing which was the Samudram, Ananda Sagaram,
experienced by Dikshithar.
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Radhakrishna cult consider Radha to be a step higher than Krishna.
They would refer to Krishna having fallen at her feet etc. It is
because the name of such a highly respected person should not be
mentioned loudly, in Bhagavatham it has been mentioned
indirectly*.
The long eyes of Ambal are the fish. Lochanam means the
eye (lokanam means seeing). Because it is seen, the world is
‘lokam’. In Tamil also the word ‘Par’ stands both for seeing and
the world. The English word ‘look’ has also been derived from
‘lok’. The eye which is of the shape of the fish is
‘Minapalochanam’. It is not only like fish in form but it also
satisfies the requirement that in a flood there should be fish. Ambal
who is the flood of beauty has such eyes. Instead of openly telling
Minakshi, it has been indirectly said ‘Minapalochana’.
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Thavaparrte Karne japanayana paisunya chakithah
Nillyanthe thoye niyatham animeshah saparikah
Aparne Hey, Ambike having the name of
Aparila.
Thava in your ear
Japanayana eyes which seems to speak
Paisunya chakithah - feeling afraid that they are carrying
tales (about them)
Saparikah female fish
Animesha without closing the eyes
Thoye in the river
Nillyanthe getting drowned
Niyatham it is certain
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Saparika means female fish. PaiSunya means carrying tales.
Chakitha means trembling with fear. If paiSunya is understood as
jealousy, then it would mean that the fish become jealous by seeing
the eyes which touch the ears and also become afraid. The fish go
into the water because they feel that if they try to fight with the
beauty of Her eyes and the manner in which they keep moving,
they will be defeated. There is a popular saying, ‘In the holy tank
inside the Mlnakshitemple, there is no fish. This is because they
feel ashamed before Her eyes and therefore they do not show
themselves there’.
Apart from the similarity between the eyes and the fish in
respect of the form and also constant movement, there is also
something special in saying that AmbaJ’seyes are like fish.
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hunger of the young one. It is the belief that the mother fish takes
care of the young one and nurtures it by its sight only.
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Madurai, the capital of the Pandya kings, we wake up on hearing
the Vedha Sabdham - This is said in a verse in Paripadal. (A work
of the Sangam Age).
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If it is said that Her kataksham spreads in waves, then it is the
ocean of kataksham. Earlier, we saw that just as there are the fish
in ocean, the eyes which are like fish are in the ocean of Ambikai’s
bright face. Now we see that within these eyes also there is an
ocean which is the ocean of compassion.
It is not as if She is somewhere and that Her kataksham only
falls on us. By Her kataksham, we feel as if we are in Her lap just as
a child is in the lap of the mother, who sings the lullaby. Just as the
very look of the mother fish becomes its touch and its milk
Mwakshfs kataksham embraces us and feeds us with the milk of
jnana. The citizens of Madurai who are close to Her are really
fortunate.
When you all feel so happy in having what you call my
‘dharsan’ how much more happy will I not feel by having the
dharsan of all of you who are living so close to Minakshi*. This
mutual love between us is only a drop of the bliss that Minambikai
rains. Let us pray at Her Lotus Feet that the nectar of Her
kataksham flows all over and to all the beings which are under Her
care and great joy is experienced everywhere.
Madhurapuri Nayike namasthe
Madhuralabha Sukhabhirama hasthe
Malayadhwaja Pandya-raja kanye
Mayi Minakshi krupam vidhehi dhanye
‘Hey, Lordess of Madhurapuri whose hand is holding a
parrot that makes beautiful noise!. Hey, daughter of
Malayadhwaja Pandya! Obeisance to you. Bestow your grace on
me’.
Let all of us, Her children, sing Mwakshfs praise like this
and let us without differences and enmity five happily with unity in
thought and deed.
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mangalAraththi
c\s^^s\g^^s^g^s^s^s^s^s^s^s\s^s^s^\s^^s\sv>
779
A TOWER OF STRENGTH TO
SiTA AND RAMA
S ri Ramachandramurthiis the strength of those who are weak.
‘Nirbhal ke bhal Ram. ’ Who else but Rama can come at the time
of a danger and bear it and give strength? We say ‘Apatham
apahartharam’. ‘Agratha prushta thachchaiva parsva eva Maha
bhalau’. - This means ‘who is the one who will be in front of us,
behind us and on our sides and protect us all the time ? ’ That is only
Rama. He is ready with the bow and the arrow fixed in it to come to
our rescue even if there is a little danger to us. Lakshmana who
never leaves him will also be with him. ‘Akarnapurna thanvanau
rakshetham Rama Lakshmanau ’. But this noblest among men who
has the name Veeraraghavan and Vijayaraghavan has shown that
he could achieve the objectives of his avatar only by Anjaneya’s
support.
The sorrow that Sita had felt by being away from Rama was a
million times more than what Rama had felt by being separated
from Sita. Rama had only the suffering that his beloved wife was
not by his side and that she would be undergoing difficulties by
being away from him. But for her there was the additional
suffering because she had been kept under arrest by the lustful
Rakshasa. A woman is called ‘abala’. Mahalakshmi, the Mother of
the Universe, came as Sita but underwent so much suffering in
Asoka Vanam, worse than an ordinary abala and she even decided
to give up her life by hanging. It was Anjaneya who gave her hope,
strength and zeal at such a time.
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The extraordinary acts performed by Anjaneya are
countless. But if any one action is to be highlighted as the height of
all he did, it was the hope and enthusiasm which he gave to Sita
when she was totally dejected. We talk about it in words of praise
as ‘Janaki soka nasanam’ :
Anjananandhanam viram Janaki Soka nasanam
He was born to one Anjana, the monkey woman, and gave
her joy. But that was not something big. A mother will always feel
that the son gives her joy even if he is bad. That is why the son is
called ‘nandhanan’. Anjaneya is Anjana Nandhanan like
‘Dasaratha Nandhanan’ and ‘Devaki Nandhanan’. It was not only
for his mother but to the one who is the ideal to all the mothers
who are there now and who will come in the future, he removed
the great sorrow. That is why we continue to pay our obeisance to
him.
The fire of sorrow which was burning inside Sita was drying
up her life. It is said that Ravana set fire to Hanuman’s tail. Really
speaking, was it that fire which burnt Lanka? Not at all. Hanuman
added another fire within that fire and with that he burnt Lanka,
That fire was the fire of Sita’s sorrow (Sokagni).
Yah Soka vanhim Janakathmajayah
Adhaya thenaiva dhadhaha Lankam
Janakathmaja means Janaki. ‘Soka vanhim’ means the fire
which is in the form of sorrow. The place where she was kept is
AsOka vanam. What was inside her was SOka vanhim. Thenaiva
means ‘because of that’. 'Lankam dhadhaha He burnt Lanka with
that Sokagni.
We only know that ‘Although Anjaneya 5tail was set fire to,
it did not scorch him. This was because of Sita’s blessings ’. But the
great power it got to burn all the places was the sorrow of Sita
which Ravana considered as fire and lighted Hanumar'staH. Why
did he get the idea that he should set fire to Hanuman’s tail? At the
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time when he got this idea, the stage was that if Sita’s sokagni had
continued and she continued to suffer on that account, the world
could not bear it. That had to be brought out and made a spent
force in some way. Someone had to bear it and let it out. Who
could bear it? Nobody other than Anjaneya Swamicould bear it.
That is why when Parana wanted to punish him, the thought came
to him that the tail should be set fire to. This was according to
Iswara’s will. Thus Anjaneya took out Sita’s sokagni and with that
he burnt Lanka. He also ensured that it did not affect those who
were peaceful and good but affected only those who were bad.
It was because that fire was Sita’s sorrow it did not burn
Anjaneya who was the beloved of her husband and he felt cool.
The great help Anjaneya rendered to Rama was to have
found out the place where Sita had been kept and given the
information to Rama. The great help he did SIta was to give the
assurance that Rama would definitely come and rescue her. He
gave this assurance at a time when she was preparing to give up her
life. Thus, he gave strength to them at a time when it looked that
both of them had lost their strength.
But how did he achieve both these objectives?
He could do it only with the strength of Rama nama.
He could find out SIta only because he could cross the ocean.
How did he cross it? He kept on repeating ‘Rama Rama 'and with
the power of that nama, he crossed the ocean.
When Sita was about to give up her life, how did he save her?
Supposing he had said ‘Mother, do not give up your life’ and had
fallen at her feet, he could not have saved her because Sita would
have thought that that was also a deceitful act of Ravana. After the
incident of Maricha and the deer, to her everything looked like the
magic of the rakshasas. Anjaneya understood Her feeling (because
he was a pure brahmachari with a mind as clear as spatikam, he
could read in a flash the other person’s mind). What did he do at
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that stage? He started repeating ‘Rama Rama' and began singing
the story of Ramayana slowly. The moment the name Rama is
mentioned, particularly by Anjaneyaswam/, will not any kind of
maya disappear? He put out to some extent her sokagni by the
nectar of Rama namam. She blessed him who gave her this nectar
that the fire should be cool to him.
Rama and Sita talked as if they were saved only by Anjaneya.
Rama always used to say that he was deeply indebted to Anjaneya
for having saved Sita’s life and Lakshmana’s life by bringing Sanjivi
. Sita also was constantly thinking ‘in what manner can I return
this great help? ’
Let us see what both of them did :
When Rama's coronation was celebrated in Ayodhya, he
gave gifts to several people and he gave a pearl garland to Sita. She
took it out, kept it in her hand, looked around at all those gathered
there and had a meaningful look at Rama. They were a couple who
were fully united in their thought. They made a plan to honour
Anjaneya in that big gathering.
By the manner in which Sita looked at Rama she had asked
Rama to whom the pearl garland should be given. Immediately,
Rama said ‘Give it to the one who is perfect in courage with high
intellect and humility. Immediately after this citation by Rama
without naming the person, Sita gave the garland to Anjaneya.
There is nothing to equal the honour that both of them
together did at the time of coronation.
The pearl garland on the huge body of Anjaneya looked like
the clouds which are settled down on a big mountain during
moonshine.
Even when Ramachandramurthi saw Anjaneya for the first
time in Risyamukha Parvatham, he concluded that rest of
Ramayana had to be conducted only by Anjaneya. At that time,
Sugriva had lost his wife and was suffering on account of his
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brother Vali in spite of his having Hanuman’s support. He sent
Hanuman as an emissary to Rama to find out who he was, whether
he was good and powerful so that he could take his help in
defeating Vali. Even when Rama met Anjaneya, under such
circumstances, he knew that it was Hanuman who was going to be
his own support. (Has he not as Iswara determined the manner in
which the drama of Ramayana should be acted).
That was the time when due to the curse of a rishi, Hanuman
had forgotten his own strength. That is why despite having his
support, Sugrlva lost his kingdom and wife. Rama knew ‘very soon
Jambavan would be reminding him of his strength and remove the
rishi’s curse. After that, he was going to cross the ocean, burn
Lanka and do great acts’. He tells Lakshmana ‘you will know later
that he can conduct the whole world by his glory’.
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Sundara kandam is entirely devoted to his achievements. In
Ramayana, the kandam which is read as Parayana for achieving
anything is only Sundara kandam and not the remaining six. As
soon as Rama saw him he told him ‘you move the Ramayana
chariot from now on’. By repeating his name before SIta through
Anjaneya, he saved SIta. He made Anjaneya cross the ocean by his
name. But when he went to Lanka he constructed the Sethu with
considerable difficulty and walked over it.
Anjaneya thought that whatever he did was all due to what
Rama gave as alms and also the blessings of SIta. The world praises
him saying that he had crossed the ocean and brunt Lanka. ‘Really,
is it not His name - His Tharaka nama which enabled all this being
done? Was it not Her sorrow that burnt Lanka7.’ - this is what
Anjaneya thought. He was grateful that Rama and SIta had utilised
his services also for their work and he thought that he was highly
indebted to them and he could not discharge that debt.
But among us it is competition for accepting gratitude. ‘We
have helped so many people; nobody has returned anything to us’
we think. But SIta and Rama felt that they got their strength from
Anjaneya while Anjaneya thought that he got the strength from
them and both of them felt that they were not in a position to
return the help in any manner.
This is a great lesson to us in Ramayana.
Anjaneya who possessed such great strength thought that
Ramachandramilrthi was responsible for that strength and his
humility was as much as his own strength. Usually, strength and
humility are opposed to each other. But he had the maximum of
both these qualities. We have neither strength nor humility. May
Hanuman bless us with great strength to achieve good tasks like
him without, at the same time, becoming proud due to that
strength but feel that it is all Rama’s prasad and with the mind to
offer it to Rama.
MANGALAM
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