Author Topic: Karma and jnAna-KAnchi mahAswami  (Read 8618 times)

Ravi.N

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Karma and jnAna-KAnchi mahAswami
« on: June 02, 2012, 05:32:51 AM »
Friends,
kAnchi mahAswami,sri Chandrasekharendra Saraswati was a contemporary of Sri Bhagavan .He is a Brahma jnAni and his words of wisdom has been brought out in 8 Volumes called 'Deivathin kural' in Tamil,meaning 'Voice of Divinity'.A devotee of the kAnchi mahAswami has been lovingly translating these wonderful words into English.I intend posting a Few excerpts here.
Time and again,I have seen that enthusiasts of the jnAna mArga ,while they are otherwise engaged in worldly activities and ignoring this basic fact,show a cold shoulder when it comes to social service-totally forgetting that all the benefits that we are enjoying are on account of such a service by people we do not even know!
With this in mind,I have focused on what the Sage of Kanchi has said regarding social activities.
Namaskar.

Ravi.N

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #1 on: June 02, 2012, 05:40:37 AM »
parOpakAram-Social service.
The Saastraa-s say that such actions of 'Paropakaaram and Jeeva Kaarunyam' are equivalent to conduct of Aswa Medha! On deeper analysis, I do note that these two words, 'Paropakaaram and Jeeva Kaarunyam' are both slightly misleading! If you are kind to somebody or help others, you do assign yourself a slightly superior status as the giver and a little lesser position for the receiver of the act of kindness! This very thought is self defeating.
The moment we start thinking that we are being kind to somebody, we are only feeding our egoistic tendency! The effect we are interested is to inculcate humility, ‘adakkam’. Instead, we run the risk of giving a boost to our head-weight and that will result in a vicious cycle taking us down. Instead of the words such as kindness and compassion, let us use the word ‘Love’. Love does not see gradations of superiority and inferiority. It knows only oneness. However, in reality we find it very difficult to consider others as our own. Many things come in the way. Our mind invariably assesses others and classifies them as ours and not-ours, based on looks, dress, physical and other relationship, language, caste, place of origin, and so on and so on! All the problems of narrow minded favoritism, nepotism, regionalism and religious intolerance arise from this only! To uniformly Love all without any conditions and differentiation is possible, when you think of Love as a natural out-pouring of Grace. Thiru Valluvar says, ‘arul ennum anbin kuzhavi’. Arul can be translated as grace. He calls it the ‘child of love’.
 Now we love some people because they are our kith and kin. Then we include people of our village or city. Keep expanding this process to include humanity as a whole. Then go on to include all life forms within the ambit of your Love. Jesus Christ says, ‘do unto others as you would like to be done unto you’. This is more easily possible when you perceive the immanent divine principle in everyone’s existence!

continued....

Ravi.N

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #2 on: June 02, 2012, 05:45:06 AM »
parOpakAram-social service-Kanchi mahAswamicontinued...
When a person realizes that, 'all life forms are intrinsically one and the same and God the immanent life principle, exists in all of them', then he becomes a source of divine grace! Instead of loving others from the level of equality, he humbles himself to a lower level and loves the whole creation as a manifestation of God. With that attitude, he serves them as a 'Daasa', a servant of God! This is what the Vaishnava-s call, 'naichiyam'. It is only when this attitude instead of being only a spoken expression, moves in the realm of action, it becomes 'Arul' that is, 'Grace'. With no pride whatsoever, there is genuine Love towards all life forms as a manifestation of God! This is when preaching becomes practice of Social Service!
Thus by 'Jeeva Kaarunyam', while he does social service, he raises himself to the highest level spiritually as a by-product. What he does as a 'upakaram' for others may or may not be received in the correct sense. The receptor's ego may be boosted. He or she may be led into a life of exploitation of others beneficence in some cases. But the giver of 'upakaram' anyhow benefits immensely, by dissolving his own ego, which simply 'goes'!
Similar to ‘Jeeva Kaarunyam’ ’Paropakaaram’ is also slightly inaccurate as I was saying. By his ’Jeeva Kaarunyam’ he raises himself. Similarly ‘Para + Upakaram = Paropakaaram’, that is, his action of helping others results in helping himself towards self improvement and self realization! So we should be calling it as, ’swaya upakaram’ only. This is rather funny! Only when he has no notion in his mind that he is being kind and considerate, his compassion becomes divine grace! Similarly he benefits best when he is not at all motivated by selfishness. Thus by helping others you help yourself and 'Paropakaaram' becomes 'swayopakaram'!
Once you have developed the perspective of Adwaitam then this differentiation of ’swayam and param’ that is we and they, ours and theirs; disappear. Everything is seen as manifestations of God or self. Such a person will be happily helping others without any thought of me and mine or they and theirs! Here too the phrase, ’Paropakaaram’ is improper. He reaches the stage in which Appar one of the four leading of the 63 Siva Bakta-s known as Naayanmaar-s, said, “en kadan paNi seidu kidappade”, meaning, ‘my duty is to work’. This should be the motto of our life.
The moment you hear the word 'kadan', do not think of indebtedness and credit rating, giving a slant to the intention as though one did one's duty out of a sense of compulsion and recompense if you fail to do so! This is not what is meant. When you do your duty with love in your heart that you are doing something for the well being of all, then work becomes worship! We see in this world so many ‘sthavara’ (immobile), ‘jungama’ (mobile), animate and inanimate life forms. They are all fulfilling the needs of each other in some way or other. A river never questions as to hoe much water it had to give away. A flower never hesitates in imparting it’s fragrance to the wind. That some bees and honey suckle birds will be attracted by the fragrance and there distributing its pollen, just happens. A tree does not keep account of the fruits that it gave away. That the seeds were spread around is a natural corollary. Every cell in the individual human body co-operates and cares for every other cell.
In this set up we as human beings, receive a lot from birds, animals, plants and inanimate objects, to make our life possible in this world. But we are the only species who believe in doing business with all this and exploiting endlessly shamelessly. First of all we claim ownership on illegal grounds and then exploit! Actually we should be having a sense of gratitude and indebtedness towards everything we receive from nature, as directly occurring things such as, water, air, earth, minerals, and so on; and the products of nature such as fruits, grains, edible roots and milk. (Man makes food of the flesh of animals, fish and birds and eggs, there by being responsible for their slaughter! I am not touching this subject here.) That is why, in the Vaidik religion, there are many rituals for thanking the Nature and its component parts!

continued....
« Last Edit: June 02, 2012, 05:53:19 AM by Ravi.N »

Ravi.N

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #3 on: June 02, 2012, 06:00:37 AM »
parOpakAram-social service-Kanchi mahAswamicontinued...

Plants have life, sense and feelings is not only a discovery of Jagdish Chandra Bose in modern times, but were well known to the Sages of the past. The tree Aswatham was known to have life and revered as the King of all static life forms. There are mantra-s to be chanted to thank them for their contribution in our lives. There is 'doorvaa sooktam' for expressing our gratitude for grass and 'mruttika sooktam' for thanking mud, in our Veda-s. In the daily 'Brhma Yagnam', there is 'Tarpanam' to thank the divine powers existing in all animate life forms and inanimate objects too.
There is a crow somewhere. It eats a fruit somewhere and drops its shit in our garden. That grows in to a neem tree, giving us shade, its fruits, branches as fire wood and air passing through it having medicinal value. That crow has benefited us. The dog guards our house and property. Horse gives us a ride and helps in carrying loads or pull the cart. There is no end to the usefulness of the Mother Cow! Thus having got the help and benefit from every part of Nature, what do we as human beings do in turn? Is it not a sin, not to respond to other's help in kind or kindness? Tamil proverb says, "nanri marappadu nanru anru", meaning that, 'it is not good to forget a good turn from others'. Valluvar says emphatically, "ennanri konraarkum uyvu undaam uyvu illai sei nanri konra magarku", meaning, 'ingratitude is an unforgivable sin!'. So have we been told by Veda Vyasa and Manu.
Whether we do it ceremoniously using Veda Mantra-s or go by traditional village customs, most of the inanimate objects' divine powers will be satisfied. In addition, plants should be watered. Animals should be treated with kindness and love. They are 'vaay illa jeevan-s', incapable of communication by word of mouth! We should never be cruel to them. In olden times, not only inside the village, outside where they used to go for grazing, people used to dig ponds for the animals to drink water. The cow feels like scratching its neck. It does not have hands like us. They cannot even ask you to do it for them, as they cannot communicate. Knowing this, it used to be the custom to erect tall scraggly stone pillars, here and there at odd places, for their benefit. This is mentioned as one of the important Do's in the books on 'Dharma Needhi', as, "aatheendu kurri niruvudal".
Then finally when you come to Man, the human being, he has more problems than all the other life forms put together. Most of them are self created by his own mind. Correcting this is the Paropakaaram done by the Saints and Mahatma-s of this world!

continued...

Subramanian.R

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #4 on: June 02, 2012, 11:26:50 AM »
Dear Ravi,

Nice posts about Maha Periyava. 

Arthur Osborne writes on Karma Marga:

Outer renunciation, as the Maharshi warned, is seldom advisable. When it involves shirking of duties, it is actually
pernicious. 'Renunciation of duties is not right. It is prompted by ignorance and is said to be tamasic.' That renunciation
is regarded as Pure, which consists in performing duties, because they ought to be performed, while renouncing attachment
and the fruit of one's actions.

What does this involve in practice. Not social service in the modern sense of the term. People who follow this path do not
go out of their way to find and relieve social injustices but they do not cause injustice or disharmony.  They help to the best
of of their ability such as come in their way needing help. If all lived in this way, there is no need for 'social service.'  The
Maharshi's Jnana Marga can be called the modern form of Jnana Marga. But since it is performed in the life of the world and
involves a life of activity it can be also called a modern form of Karma Marga.  The feeding of sadhus even before the feeding
of devotees is an example for this.

Arunachala Siva.   

ksksat27

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #5 on: June 04, 2012, 11:12:27 AM »
Friends,
kAnchi mahAswami,sri Chandrasekharendra Saraswati was a contemporary of Sri Bhagavan .He is a Brahma jnAni and his words of wisdom has been brought out in 8 Volumes called 'Deivathin kural' in Tamil,meaning 'Voice of Divinity'.A devotee of the kAnchi mahAswami has been lovingly translating these wonderful words into English.I intend posting a Few excerpts here.
Time and again,I have seen that enthusiasts of the jnAna mArga ,while they are otherwise engaged in worldly activities and ignoring this basic fact,show a cold shoulder when it comes to social service-totally forgetting that all the benefits that we are enjoying are on account of such a service by people we do not even know!
With this in mind,I have focused on what the Sage of Kanchi has said regarding social activities.
Namaskar.


Dear Shri Ravi

Nice to see a series of articles from Maha Periva.

Even though you are referring to social activities by the term 'karma' marga,  by large,  Kanchi Periva used this term 'karma marga' not to denote social activities --  he used this term for vedic karma activities like sandhya vandhanam,  brahma yagjan,  shrowdha,  shraardha karmas.

He frequently used to stress the purity of mind 'chitta suddhi'  as a direct effect of this 'karma marga' activities.

The 'pidi arisi' (a handful of rice daily to be stored for social activities),  'prasad to death beds in hospitals ',  'the chanting of nama sankeertan in hospitals' , 'temple cleaning' and many other schemes he encouraged the masses to adopt were also mostly oriented towards the vein of bhakthi and jnana only.


So my question is:  karma , karma ,  karma marga means not only social service.  It is a minor part of it. The major part of what the Kanchi Swami meant by karma marga is to with vedic rituals and agamic rituals (agamic rituals are temple based rituals).



To this same reason,  sometimes I used to regret that the great Bhagavad Gita is being used in the tone of social service.  I dont find anything wrong with social service.

Ofcourse Mother Teresa and many like that,  earned a great deal of punyas and a mass appealing love that dissolved all negative impurities automatically .


But what Gita and Kanchi Maha swami and many other great saints meant by the term 'karma' is only vedic and agamic karmas.  Nothing to do with the outward social service.

Subramanian.R

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #6 on: June 04, 2012, 11:33:52 AM »
Dear Krishnan,

Yes. The karma marga in Vedic sense is referring only to rituals like yagna and homa.  The modern day social service is not
karma marga.  Kindly go through the article of Arthur Osborne being posted by me in parts in David's blog. It appeared originally
in Mountain Path, Jan 1965.

Arunachala Siva. 

Ravi.N

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #7 on: June 04, 2012, 11:47:29 AM »
Krishna/Subramanian,
Please wait for further posts and it will be clear that MahAperiyavA has covered the entire gamut of Karma.What you are referring to is Nitya Karma but sanatana Dharma encompasses the whole of creation and includes the so called 'Modern Social service' as well!
Namaskar.

Ravi.N

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #8 on: June 04, 2012, 06:18:41 PM »
parOpakAram-social service-Kanchi mahAswamicontinued...
I made a statement that Man is the most troubled of all the life forms of this universe. You visit the hospitals, jails, orphanages, widow homes, beggars homes and so on. Then you will know as to what all unimaginable difficulties that man is capable of putting himself to. But these are such problems that do not need Mahatma-s to play a part, but could be resolved by people like us. Visit to such places will bring to our minds as to in how many forms God has come and is waiting for help from common folks like us!
If you ask me as to what are we supposed to do, my answer in one word is that, wherever there is unhappiness, we should forcibly interpose ourselves there and try and do what ever we can to relieve the unhappiness, by money or by speech or by physical help. That is our 'kadan', 'kadamai', and duty!
This is what is called 'Dharmam' (or 'Aram' in Tamil). As I said earlier, by doing this, we cannot guarantee salvation or removal of unhappiness. We are not responsible for that either. By trying to help, our mind gets cleansed alright. Even Thiruvalluvar while defining 'Dharmam' says, "manaththukkan maasilan aadal anaithu aran", meaning, 'your own mind becoming cleansed is all the 'dharma' put together'!
If you ask me as to what is 'anaithu aran' that is 'sarva dharmam' ?, the answer is, 'manaththukkan maasilan aadal'. That is, to get our own minds spotlessly clean, is all the rules of morality put together! Traditional Vaidik philosophy too insists that through "Karma Anushtaana" each person is required to attain to 'chitta shuddhi'. This is what is said by the Thirukkural too. If somebody starts off to do social service, without this humble aim of cleansing one's self, it will be futile effort and end only in self propaganda!
'I and mine' should be kept under strict control not only in speaking and writing, but also in the way we feel! With devotion to God, all social service should be done with the clarity of mind and heart that, we are not the doers, but only the instrument through which His is being done. Then only there will be the correct effect. Without that inner clarity, it will all be a show, further accentuating the so called social worker's ego. An action that is to be done with the purpose of getting rid one's own ego, if carried out without 'Adakkam', humility, devotion to God and Love for all; will have the opposite effect of further boosting one's head weight! It will be tantamount to go for a bath and end up smearing oneself in filth and grime!
To say that, 'to cleanse oneself is all the dharma!' seems too selfish. However this is not the worldly selfishness, that we are normally dealing with! This is the 'good' selfishness. The bad selfishness can be defined as, "the efforts taken to satisfy our sensual pleasures, while causing hurt to others!" Whereas in this, we may have to serve others even if we have to suffer deprivations and incur losses physical and or financial. This will facilitate salvaging our self from sensual pleasures and take us to the everlasting thrill of self-realization!
It is not enough to do 'Upakaaram' to others only. Having given us this body and life, God has also given us a mind, an entity never under our control. Like a monkey, it is independent, unreliable, unpredictable and plays equally in good and bad ventures, with random selection! Do we not have to help ourselves in controlling this mind of ours?
Our life is called 'Jivaatma' while God is called, 'Parama Atma'. Do we not have to help this Jivaatma to control this mind so that, our powers of speech, thinking and action are all used for the purpose of taking this Jivaatma nearer to Paramaatma? Is it not our most important duty to train ourselves to give up the crass narrow minded selfishness of sensual pleasures, in preference of this greater self interest?
To achieve this, the best method is service involved in helping others! It is very interesting to note that Paopakaaram is effective only when we have no axes of our own to grind! That will happen only when our minds are clean! To get our minds cleansed, we need to do Paropakaaram! Does it not sound like 'putting the cart before the horse and or putting the horse behind the cart'! There seems to be an apparent contradiction here!
But no! There is no contradiction. To start with, we may not yet have an excellent cleansed mind. Karma Anushtaanam and Paropakaaram over time will get us 'chitta shuddhi'.
That 'cleansing of mind' will go on to make our Paropakaaram more and more effective! Initially, the mind will hanker after the absent sensual pleasures in Social Service. Repeatedly one is likely to think, "What am I wasting my time and energy here? I could profitably do something else and enjoy!" It is at those times, one has to be aware of the mind playing it's monkey tricks! That is the time to strictly hold the reigns tight! If this real concern not to go astray is there, over time things will work out alright!"

continued....

Ravi.N

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #9 on: June 04, 2012, 06:36:05 PM »
parOpakAram-social service-Kanchi mahAswamicontinued...
This very concern for the need to control and cleanse one's own mind, and the effectiveness of our social service are mutually complimentary! Paropakaaram cleanses our mind. The action of social service with a clean mind becomes more and more effective. Thus this, 'quid pro co' arrangement mutually enables growth and goes from strength to strength!
 All said and done, to correct this outer world is not our business and we are not capable of it either! There are as many minds as there are people in this world, pulling in so many different directions. So let us not think that the world is going to change because of our 'Seva'! But as we carry on without having our own axes to grind, it will make a dent! The question is, 'Where will this make a dent?' 'In your own heart and mind', is the answer! That is why Thiruvalluvar says, "Do not search for proof of whether your service has been effective or not, in the outer world. Just check as to whether you have been, 'manthukkan maasilan aanaayaa?' meaning, whether you have become cleansed in your own mind? This, no one can hide from you. If the answer to your self is 'Yes' that means that Your service is effective!

Deivathin kural-Talks of Kanchi MahAswAmi

eranilkumarsinha

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #10 on: June 04, 2012, 09:10:52 PM »
Quote from Sri Ravi:
“All said and done, to correct this outer world is not our business and we are not capable of it either! There are as many minds as there are people in this world, pulling in so many different directions. So let us not think that the world is going to change because of our 'Seva'! But as we carry on without having our own axes to grind, it will make a dent! The question is, 'Where will this make a dent?' 'In your own heart and mind', is the answer! That is why Thiruvalluvar says, "Do not search for proof of whether your service has been effective or not, in the outer world. Just check as to whether you have been, 'manthukkan maasilan aanaayaa?' meaning, whether you have become cleansed in your own mind? This, no one can hide from you. If the answer to your self is 'Yes' that means that Your service is effective!”


Dear Sri Ravi,

This is a very nice post .Great Insight. If one’s mind is not cleansed as a consequence of ’ service’ or ‘paropkaram’, instead ego swells up, obviously it has not been effective. On the other hand, if one’s mind becomes cleansed as a consequence of engaging in such actions, ji, yes, it has been effective for the good of all. It is possible only if the action is performed selflessly, without expecting fruit or offering it to the Feet of the Lord-‘nishkamya’. This way certainly, sir, mind will be purified leading to doing away with the idea of doership, etc.to the Goal.

Dear Sir, Thanks very much for starting a topic on the Great Seer, Sri Kanchi Mahaswami. Although I do not know much about Him, I hope to learn from your posts here. Sri Kanchi M

Regards,
  Anil

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #11 on: July 27, 2012, 09:59:14 PM »
being in love is realizing the truth of who you really are . loving someone is seeing the other as yourself . love is our natural state and any perceived lack of love is only the mind telling a story to avoid truth out of the fear of being nothing . to the mind being nothing is death because the mind cannot imagine nothing , it can only imagine things . since love is awareness itself , who we really are , not a thing , the mind avoids it by telling stories about relative amounts of love , ie ... i love this thing more than that thing or someone loved me but now they don't  . but really those are just stories .  :)
simply stop telling the story of the self and see who you are without it

atmavichar100

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #12 on: September 16, 2012, 02:37:48 PM »
Dear Krishnan,

Yes. The karma marga in Vedic sense is referring only to rituals like yagna and homa.  The modern day social service is not
karma marga. 
Kindly go through the article of Arthur Osborne being posted by me in parts in David's blog. It appeared originally
in Mountain Path, Jan 1965.

Arunachala Siva.

Traditional Karma refers to Pancha Maha Yajna of which Social Service has also been built in :
1) Deva Yajna - Worship to God and Devas
2) Rishi Yajna - Worship to Rishis
3) Pitru Yajna - Worship to Pitrus
4) Manushya Yajna - Service to other human beings - this is what is modern social service done my many people and Organizations
5) Bhuta Yajna - taking care of animals , birds - this is again a modern social service done by many people and Organizations

For a balanced life , all the above 5 needs to be done . It is difficult in Modern times but we must find ways to integrate all these 5 as best in our lives .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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KAnchi mahAswami-Hrudaya,Bhakti,JnAna
« Reply #13 on: October 14, 2012, 08:45:34 AM »
kAnchi mahAswAmi on Hrudaya,Bhakti and jnAnA:

without being in one place, Aatma is omnipresent everywhere.  So, being everywhere a particular place or space to be specified for it is an error in terms.  But to divert this mind-complex of Chittam/Buddhi/intellect/ego, which is constantly going for not only duality but, multiplicity in everything (including in colours, sounds, shades, music, feelings and sensations), to cause it to become single-pointed and meditate on the Aatman, seems to be well neigh impossible.  So, we have to give it some crutch or support or at the least a walking-stick!  For that you over lay a set of attractive and exceptional qualities and characteristics on the Aatma, even if only imagined; to think of a God as (a SaguNa and Saaroopa, that is,) with form and qualities.  But the problem here once again is going astray from the path of Oneness of Adwaita. 

So now, what is the compromise?  On the one hand that God or Aatman is all pervasive and is the ‘Antar Yaami’, the immanent reality in all of us and simultaneously as the NirguNa, Niraakaara Para Brhmam is beyond the ambit of space and time, totally not understandable or comprehensible.  So even if we were to think of some point in the human body, as the place where we can assume the Aatma to be located, if only to bring our extrovert attention inwards, that would help in meditation and that is the हृदय स्थानं – (Hrudaya Sthaanam,) the Heart Space.  Who has selected this place?  That is done also by Para Shakti, who is responsible for all Dwaita Maya, has also out of Her Infinite Kindness, fixed a place where this Antah KaraNam can be caused to merge.  The very power that causes the sense of separation and individuality in each one of us as the Jiva Bhaava, strengthening it to such an extent as to be able to chart our individual paths for competitive and successful living; also points the way to do an about-turn and move inwards to the centre of our being, breath and life source as the one root, where we have to merge back – that is the point!  The Aatma SpuraNam also happens as a splash of light there.  We emerge from there and merge back in the same place.
 
That place is a point, a small dot, an aperture which is a dot.  NarayaNa Suktam says, “नीवारशूकवत्तन्वी पीता भास्वत्य अणूपमा |” – that is like the sharp end of the grain of rice still covered by the husk – such a small point!  Inside the Hrudayam that is like an inverted bud of the lotus flower is this very subtle hole; from which the whole body is permeated by a warm life force of a fire; in the centre of that spark of life is the ‘PraaNa Agni’ – ‘प्राणाग्नि’ that is ‘नीवारशूकवत्तन्वी’.  As it is said that this small point of aperture – the dot is in the Hrudayam, means that the Hrudayam is around that dot.  That is also infinitesimally a small point.  In the language of the Upanishad-s, there are two words as ‘Daharam and Dahram – ‘दहरं अण्ड दह्रं’ meaning small, very small.  The Hrudayam and the Aatma Sthaanam in it has been described as ‘daharam inside the daharam and dahram inside the dahram’, in the Upanishad-s.  “In that minute point is the ‘Sathyam’ (that is, the Brhmam) is expanded as all the vast expanse of the ‘Aakaasam’ – the sky – the space,” say Chandokya Upanishad (VII. 1) and Taitreeya AaraNyakam (XII.16).
 
When the whole world is seen as the ‘Viraat Purusha’, in his Hrudayam, the city of Chidambaram is this ‘Chit Sabai’ that point of ‘dahram’, as Aakaasa the Rahasyam – the Secret.  Amongst the five ‘Pancha Bhoota Kshetra-s’, Chidambaram is called the ‘Aakaasa Kshetra’, for this reason. Chit Sabai is also called the ‘Dafra Sabha’ which in Tamil is ‘chirrambalam’ – திருச்சிற்றம்பலம். It is not correct to say that this சிற்றம்பலம் became Chidambaram.  Chidambaram is Chit + Ambaram.  Ambaram basically means in Sanskrit the Sky and Vastram – the cloth or the covering.  The Tamil word ‘ambalam’ has the meaning of ‘open sky’ and ‘Sabai’, where the meeting is convened.  When any secret is revealed, we say in Tamil that it has become an open secret that is ‘அம்பலம்’.  It is the secret that is revealed to all as Nataraja in his Cosmic Dance posture, where the NirguNa, Niraakaara Parabrhmam is seen as SaguNa Saakaara Nataraja!  If that is how Virat Purusha is seen in Chidambaram, in each one of us, in our hearts is this small sky, as a point, dot as a small aperture!
 
Our Jiva Bhaava has to be rubbed off in to nullity and in the end go there and abide in that spot or dot.  This is what happens when the Jiva becomes the Siva and Aatman becomes the Aatma.  There is a beautiful word for it as ‘Involution’!  What comes out expanding as huge and big, to get back to its origin, has to focus and concentrate its attention and size, isn’t it?  On one end of the spectrum is the Siva, only Siva as the Sat that is the Paramaatma – from which as the Jiva with body, limbs, senses and Antah KaraNam comes out; in evolution.  In his heart there is the idea that he is made up of something vastly great but, identifies itself with this physical body, with a sense of separateness and that is the sense of ‘I am’, called the ‘Ahankaaram’!  I told you some time back that I will talk about this ‘Ahankaaram’ or Ego, didn’t I?  I am coming to that ‘samaachaaram’ or subject.  As different from Brhmam, I am a separate entity, with my own being, body and mind, when Siva evolves as the Jiva and thus the illimitable vastness becomes a limited person, with a sense of ‘no end to himself’!  This is the start of the so called ‘Evolution’ with a PiLLaiyar Suzhi – பிள்ளையார் சுழி!
 
Evolution is known as ‘सृष्टि क्रमम्’ ‘Srushti Kramam’ – and Involution is known as ‘लय क्रमं’ ‘Laya Kramam’.  ‘Layam’ is also known as ‘Samhaaram’.  Since you people are likely to be afraid if I say that word, I polished it slightly and said ‘Layam’.  Actually there is no need to feel afraid at all.  The word ‘hara’ means to take; forcibly take – like snatching away.  So ‘Samhaaram’ actually means God taking us unto himself totally, which after all is the best that could happen to us!  At the time of ‘srishty’ or creation that we as Jiva separate out as an individual with an ego, is the same point at which we re-join at the time of permanent integration, instead of temporary Laya; when the Antah KaraNam is focussed at the centre of the Hrudayam and Aatma-spuraNam takes place.  So this separation and integration takes place at the same dot or Daharam.
 
That entry point for coming out and going back is the same.

continued....(Courtesy:translation from 'Deivathin Kural' Volume 6, by Lt.col kvsv sarma)

Ravi.N

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Re: Karma and jnAna-KAnchi mahAswami
« Reply #14 on: October 14, 2012, 08:52:50 AM »
kAnchi mahAswAmi on Hrudaya,Bhakti and jnAnA:

We have seen that this Antah KaraNam is a combo of Chittam, Manas, Buddhi and Ahankaaram.  Normally the place for Manas is the neck and that of the sense of Ahankaaram is the Hrudayam.  Buddhi’s place is the face – as the Tamil proverb says, “அகத்தின் அழகு முகத்திலே”, meaning that the beauty of your inner being is seen on the face.  Chittam which is normally related to memory and intentions, is said to be in the ‘Naabhi’ – ‘नाभि’ or the navel.  In fact the common product of ‘thoughts’ produced by the combo of Manas – Buddhi – Ahankaaram – and Chittam is basically emerging from the Chittam only.  So it does not have to be given a separate place of its own.  When undecided, Chittam will be in the throat; when you have made up your mind, it will be in the face; when asserting yourself with Ahankaaram, the Chittam will be in the Hrudayam.
 
Ahankaaram and Anbu.  There is a Tamil word ‘நான்’ that is pronounced as ‘Naan’, which means ‘I, Me and Myself’ put together.  This sense of the self from being the egoistic prideful Naan has to become the true self.  Having distanced itself from the reality of Brhmam, it has become variegated.  Now it has to turn away from the dualistic world towards re-integration and so should be handed over to a helpful something. Having accumulated a lot of various seemingly different assets as mine, by the promptings of Ahankaara, it has added on a lot of obesity to its Manas, Buddhi, Chittam and Ego, together known as Antah KaraNam; has to be forced back to the Hrudaya Sthaanam.  How can you make a fat man enter a subtle and small entrance?  When somebody is too fat, in fun we say that “The entrance should be broken down and widened”!  We cannot do that here.  Only, this man has to be put on a diet and made to lose the unnecessary flab

Having been seeing all the multi various things, smells scenes and objects with greedy and covetous eyes, he has added weight by grabbing and making them his own as personal properties.  All the outer coating has to be dissolved physically and materially and then he has to get rid of this sense of separateness and individuality, thereby starving his Ahankaara.  Then only, he could hope to go back to his heart – Hrudaya and enter the small dot like entrance to be able to expand in to the ‘Dahara Aakaasa’!  That is how he can get back to his Adwaita Anubhava of Brhma Anandam of Aatma Saakshaatkaara!  If you still have a question as to how is he to get rid of his obesity caused by Ego and conceit, the answer is that, he can do so only by practicing அன்பு, the unconditional Love towards all!  Changing of the mistaken notion of the egoistic ‘நான்’, ‘me, mine and myself’; as he identifies himself with the ‘universal unconditional love’, all that flab will go.  That is the only way back to the Aatma Sthaanam. 

You may still wonder as to when our Antah KaraNam was scrubbed clean by the practices of Vairaagya, Sama and Dama, how effective where those measures of abnegation and controls in getting rid of the egoistic flab?  Those steps were effective in polishing and refining the Mind and Buddhi.  But the Ahankaaram is still a very subtle one, which without our knowing sinks us deeper in the mire of delusion!  We may not be aware that we have made some progress in Sama, Dama and Vairaagyam; but the ego will claim success and try to look for advantages to oneself – at least in Self Aggrandisement!  The Ego will claim victory even in the things we are doing to get rid of the Ego / Ahankaara!  So its fattening and tendency for accumulation will go on.  The one thought before all other thoughts is that egoistic ‘நான்’.  You can test this yourself.
 
So as to prevent all the benefits of our Saadhana from being waylaid by this Ahankaaram or egoistic ‘நான்’ and further reinforcing it, the only way is to inculcate ‘universal unconditional Love’ of giving oneself to others.  Luckily at this point of one’s endeavour, as Viveka, Vairaagya, Sama, Dama, Uparati, Titiksha, Shraddha and Samaadhaana; have all ripened the Antah KaraNam; it is possible if the Saadhak is carefully guarding against the Ego, to ignore it and thereby starve it, to be able to develop effectively the அன்பு, that is the ‘universal unconditional Love’

Continued....