Post by radha on Jun 4, 2012 8:03:04 GMT 5.5
OM SRI GURUPYO NAMAHA:,RESPECTFUL PRANAMS TO SRI KANCHI MAHA PERIVA
The Purusha suktha is chanted every day at the time of the Pooja. In that suktha the following mantra occurs:
tam evam vidvan amritha iha bhavathi
nanyah pantha vidhyathe yanaya
The meaning of this mantra is: He who has known this Self very well becomes one who has attained the state of deathlessness even in this birth. For gaining this state there is no other way. Amritha means moksha. To those who have gained moksha there are no birth and death. Therefore moksha is called amritha. The disease called the body is not something, which has come to man anew. It has come from countless time and without our knowledge. We require only the experience of those who have had this disease cured by taking the appropriate medicine. Even like this disease the medicine which is meant for this is also stated in the beginningless Veda. We write a book. Before the writing it was not there. The Veda is not like it. It was not written by someone. The conclusive view is that it is like the perennial teaching. I shall tell you about it when there is time. In the passage cited above there is the word iha (here). Therefore even while this body lasts, it is clear, the state of deathlessness can be gained. This way alone is the best. Why? If as is stated in other traditions this state is to be gained in another world, we cannot know about it now. Those who have gained it will not come back and tell us about that experience. The purport of the passage is that Self-knowledge is the means to the state of immortality. I said that the disease consisting of hunger and thirst is common to all beings. In order to satisfy it there are required instruments such as eyes, tongue, etc. The mind too is needed. Through the mind we come to know which objects are good and which are bad. With the help of these instruments we acquire many objects. In order to protect them there is required a house; in order to help us a wife, son, relations, friends and others. Without stopping therewith, we begin to have great conceit in them, thinking they are ours. If there is pain for the instruments—eyes, legs, etc. we imagine that the pain has come to us. If the body gets emaciated, we think that the suffering is ours. From this, is it not clear that we have not understood our true nature? Although sometimes we say “This is my mind”, “this is my eye, my body”, etc. separating ourselves from them, yet at the same time the conceit of identity does not leave us as is evident from such statements as “I am tall”, “I am short”, etc. The medicine, which will destroy this, is Self-knowledge alone. It is customary always to find the proper medicine for a particular disease. If one takes on oneself on account of ignorance, the troubles which are not there and suffers as a consequence, the proper medicine for that is the knowledge that these do not belong to one. If we realise that the body is not ours then the disease called the body will go of its own accord. For the sake of this, one need not commit suicide nor is there required a search for some other means. By these methods, the connection to the body will become only all the more. This I have stated already. The Bhagavatpada has taught us that we should realise bodilessness even while the body is there. This is immortality (amritha), release (moksha).------......----
SRI KANCHI MAHA SWAMIGAL
Sri Kanchi Maha Periva Thiruvadigal CharanamHE WHO KNOWS 'SELF '
The Purusha suktha is chanted every day at the time of the Pooja. In that suktha the following mantra occurs:
tam evam vidvan amritha iha bhavathi
nanyah pantha vidhyathe yanaya
The meaning of this mantra is: He who has known this Self very well becomes one who has attained the state of deathlessness even in this birth. For gaining this state there is no other way. Amritha means moksha. To those who have gained moksha there are no birth and death. Therefore moksha is called amritha. The disease called the body is not something, which has come to man anew. It has come from countless time and without our knowledge. We require only the experience of those who have had this disease cured by taking the appropriate medicine. Even like this disease the medicine which is meant for this is also stated in the beginningless Veda. We write a book. Before the writing it was not there. The Veda is not like it. It was not written by someone. The conclusive view is that it is like the perennial teaching. I shall tell you about it when there is time. In the passage cited above there is the word iha (here). Therefore even while this body lasts, it is clear, the state of deathlessness can be gained. This way alone is the best. Why? If as is stated in other traditions this state is to be gained in another world, we cannot know about it now. Those who have gained it will not come back and tell us about that experience. The purport of the passage is that Self-knowledge is the means to the state of immortality. I said that the disease consisting of hunger and thirst is common to all beings. In order to satisfy it there are required instruments such as eyes, tongue, etc. The mind too is needed. Through the mind we come to know which objects are good and which are bad. With the help of these instruments we acquire many objects. In order to protect them there is required a house; in order to help us a wife, son, relations, friends and others. Without stopping therewith, we begin to have great conceit in them, thinking they are ours. If there is pain for the instruments—eyes, legs, etc. we imagine that the pain has come to us. If the body gets emaciated, we think that the suffering is ours. From this, is it not clear that we have not understood our true nature? Although sometimes we say “This is my mind”, “this is my eye, my body”, etc. separating ourselves from them, yet at the same time the conceit of identity does not leave us as is evident from such statements as “I am tall”, “I am short”, etc. The medicine, which will destroy this, is Self-knowledge alone. It is customary always to find the proper medicine for a particular disease. If one takes on oneself on account of ignorance, the troubles which are not there and suffers as a consequence, the proper medicine for that is the knowledge that these do not belong to one. If we realise that the body is not ours then the disease called the body will go of its own accord. For the sake of this, one need not commit suicide nor is there required a search for some other means. By these methods, the connection to the body will become only all the more. This I have stated already. The Bhagavatpada has taught us that we should realise bodilessness even while the body is there. This is immortality (amritha), release (moksha).------......----
SRI KANCHI MAHA SWAMIGAL
Sri Kanchi Maha Periva Thiruvadigal CharanamHE WHO KNOWS 'SELF '