Post by saidevo on Sept 22, 2012 8:48:21 GMT 5.5
Pages 128-133
After listening to the grievances of his adiyArs (devotees) and giving them solutions, he would take his tiru-muzhukkAdu (holy bath).
PeriyavaaL would do the mukkAla snAnam (bathing at three times in a day): in the early morning as prAtaH snAnam; mAdhyAnihakaH snAnam before noon; sAyaMkAlaH snAnam in the evening.
In the time between a snAnam and the puja that follows it, SriCharaNar would converse only in Sanskrit. He would speak that divine language as his mother tongue. When he handles our mother tongue Tamil, his mother tongue Kannada, and some other Indian languages Telugu, Hindi, and Marathi, why even English--as his mother tongue, what to say of the grace of his speaking that divine language? The style of his speaking that language would be as simple as his simple life. In addition, it is also the language of kindness that flows from his heart! So everyone would understand it. Where it is not understood, an assitant would translate it.
There are people who think 'what is wrong in speaking in languages other than Sanskrit? Should there be shAstram, sampradAyam even in these things?'
If we look at how a day of PeriyavaaL's passes, there will be many things that he does in the shAstrokta (scriptural) way. Though he is an advaita anubhUtimAn inside, what is visible to the outer world is only his dharma shAstra Ashrayam (patronage of dharma Shastras). It is this external conduct that appears important to us in his dinacharya (daily routine). Therefore we must apprise those who raise questions about him of a foundational subtlety concerning him. We should inform the questioners--why, everyone else too--about PeriyavaaL's 'individuality'.
In nature's laws under God's creation of the world, there will be something that is of an opposite nature. Our PeriyavaaL would also say, "There must and will be pairs of opposites." He would say that the anti-body, anti-atom of the scientists and such inevitable opposite force appears to be an inevitable part of the lIlAnanda (joy of sport) of God's creative principles.
In His unintelligible lIlA in the present shakApta (era) of the Kali Yuga, God has given, generally for the entire mankind, the propensity to kick out even moral disciplinary bindings in the name of freedom! Under this trend, there are so many people who either totally reject the bindings of religion and scriptures without looking at the good and bad in them, or choose from them only what seems good based on their buddhi (intelligence) and saukaryam (easeness) to follow, and avoid everything else as not good. Should there not be an opposite even for this trend? Therefore, there must be some others who would completely accept the bindings of religion and scriptures without thinking about the good and bad in them. Indeed there are some people who are such. But then circumstances pressurize them to be unable to show in practice what they have completely accepted in mind.
In such a state, did not Lord Shiva restore the balance with the opposiite force of a kuRumuni (diminutive saint) who looked small in form, when the balance of the earth was upset by the inhabitants of the three worlds assembling at the Himalayas during His holy marriage? In the same way, He has brought about the happening of the avatara of our Guru Munivar, who has a diminutive form, to withstand as opposite force, all the Acara kattukkulaivu (loosening of the binding rules of conduct) that takes place, sarva vyapakam (prevalent everywhere) in the world today.
In this, God has also expressed his lIla caturam (dexterity of sport) in another way! Talking about a siddhAnta (doctrine) in the name of samatvam (equality), today's world is giving up many of the precepts of Acaram. In reality, however, there is no sarva jana sama prema (equal love for all the people) in anyone's heart. For this trend too, God has made as an opposite force, our Acharya SwamigaL who has sarva jana sama prema in his heart only to remain as an AcAra mUrti (icon of traditional conduct) who shows no samatvam but only differences outwardly!
As we saw earlier, while we all hide our shortcomings he hides his fullness acting as an opposite pole! God has made him as a rUpam (form) who as an opposing force, belittles himself openly to the world where it has become a rule for people to exaggerate themselves. Perhaps the Agastya of the ancient days and the Acharya Peruman of today remain diminutive in form, to highlight the greatness of simplicity seen in their smallness.
It is not that there are no other pontiffs or heads of ashrams who eminently follow the rules of Acaram. But then even they consider it necessary to be flexible in the pressure of circumstances and they do remain flexible at such times. The modern world gives them the certificate that they have the broad-mindedness to accommodate the needs of the times. But they are not sufficient to create the balance as the opposing force. Without any question about time, need, good or bad, only SriCharaNar remains in this utpAda (upright) position, taking avatar to keep up the rule of the Shastras and balance the world from gong awry.
This is his individuality. God has sent him as an individual who keeps up the Principle of Shastras cent per cent, while all the other religious leaders remain as adherents in a lesser or larger way, of what is termed as the principle of progress. There is no puNya (good) in asking 'whether in today's circumstances, widows relinquishing their hair, brahmins remaining without crossing the sea, and such other things are needed, are they possible? Reestablishing the varNa dharma can be a possibility even in dream or imagination? Why is he holding on tightly to all such things?' If there is someone who completely rejects the rules of the Shastras, only when there is another who completely regards them as necessary, will the natural balance of Ishvara niyati (divine order) be kept and the world will be saved from derailing. If the disease is acute, its treatment would also be acute? Parashakti has enacted her play of keeping the balance with just one vyakti (individual) who possesses aparimita (limitless) spiritual power! He is an individual who has come in that way.
What is it that we refer to as the 'spiritual power'? Only love! In his external activities of observing the rules, it is true that he takes some people as suitable for certain things and rejects many others as not suitable for those things. In his heart, however, he is the one who showers love in vishva vyapakam (omnipresence) without rejecting anybody.
Only because of that visheSha (speciality), all the people in this world of freedom adore this strict disciplinarian as 'whatever said and done, he is a great man'!
*** *** ***
Glossary:
AshrayaH - patron, supporter, resting place, asylum, place of refuge
catura - dexterous, clever, ingenious, shrewd, charming, agreeable
utpAda - coming forth, birth, standing on legs, having the legs stretched out
After listening to the grievances of his adiyArs (devotees) and giving them solutions, he would take his tiru-muzhukkAdu (holy bath).
PeriyavaaL would do the mukkAla snAnam (bathing at three times in a day): in the early morning as prAtaH snAnam; mAdhyAnihakaH snAnam before noon; sAyaMkAlaH snAnam in the evening.
In the time between a snAnam and the puja that follows it, SriCharaNar would converse only in Sanskrit. He would speak that divine language as his mother tongue. When he handles our mother tongue Tamil, his mother tongue Kannada, and some other Indian languages Telugu, Hindi, and Marathi, why even English--as his mother tongue, what to say of the grace of his speaking that divine language? The style of his speaking that language would be as simple as his simple life. In addition, it is also the language of kindness that flows from his heart! So everyone would understand it. Where it is not understood, an assitant would translate it.
There are people who think 'what is wrong in speaking in languages other than Sanskrit? Should there be shAstram, sampradAyam even in these things?'
If we look at how a day of PeriyavaaL's passes, there will be many things that he does in the shAstrokta (scriptural) way. Though he is an advaita anubhUtimAn inside, what is visible to the outer world is only his dharma shAstra Ashrayam (patronage of dharma Shastras). It is this external conduct that appears important to us in his dinacharya (daily routine). Therefore we must apprise those who raise questions about him of a foundational subtlety concerning him. We should inform the questioners--why, everyone else too--about PeriyavaaL's 'individuality'.
In nature's laws under God's creation of the world, there will be something that is of an opposite nature. Our PeriyavaaL would also say, "There must and will be pairs of opposites." He would say that the anti-body, anti-atom of the scientists and such inevitable opposite force appears to be an inevitable part of the lIlAnanda (joy of sport) of God's creative principles.
In His unintelligible lIlA in the present shakApta (era) of the Kali Yuga, God has given, generally for the entire mankind, the propensity to kick out even moral disciplinary bindings in the name of freedom! Under this trend, there are so many people who either totally reject the bindings of religion and scriptures without looking at the good and bad in them, or choose from them only what seems good based on their buddhi (intelligence) and saukaryam (easeness) to follow, and avoid everything else as not good. Should there not be an opposite even for this trend? Therefore, there must be some others who would completely accept the bindings of religion and scriptures without thinking about the good and bad in them. Indeed there are some people who are such. But then circumstances pressurize them to be unable to show in practice what they have completely accepted in mind.
In such a state, did not Lord Shiva restore the balance with the opposiite force of a kuRumuni (diminutive saint) who looked small in form, when the balance of the earth was upset by the inhabitants of the three worlds assembling at the Himalayas during His holy marriage? In the same way, He has brought about the happening of the avatara of our Guru Munivar, who has a diminutive form, to withstand as opposite force, all the Acara kattukkulaivu (loosening of the binding rules of conduct) that takes place, sarva vyapakam (prevalent everywhere) in the world today.
In this, God has also expressed his lIla caturam (dexterity of sport) in another way! Talking about a siddhAnta (doctrine) in the name of samatvam (equality), today's world is giving up many of the precepts of Acaram. In reality, however, there is no sarva jana sama prema (equal love for all the people) in anyone's heart. For this trend too, God has made as an opposite force, our Acharya SwamigaL who has sarva jana sama prema in his heart only to remain as an AcAra mUrti (icon of traditional conduct) who shows no samatvam but only differences outwardly!
As we saw earlier, while we all hide our shortcomings he hides his fullness acting as an opposite pole! God has made him as a rUpam (form) who as an opposing force, belittles himself openly to the world where it has become a rule for people to exaggerate themselves. Perhaps the Agastya of the ancient days and the Acharya Peruman of today remain diminutive in form, to highlight the greatness of simplicity seen in their smallness.
It is not that there are no other pontiffs or heads of ashrams who eminently follow the rules of Acaram. But then even they consider it necessary to be flexible in the pressure of circumstances and they do remain flexible at such times. The modern world gives them the certificate that they have the broad-mindedness to accommodate the needs of the times. But they are not sufficient to create the balance as the opposing force. Without any question about time, need, good or bad, only SriCharaNar remains in this utpAda (upright) position, taking avatar to keep up the rule of the Shastras and balance the world from gong awry.
This is his individuality. God has sent him as an individual who keeps up the Principle of Shastras cent per cent, while all the other religious leaders remain as adherents in a lesser or larger way, of what is termed as the principle of progress. There is no puNya (good) in asking 'whether in today's circumstances, widows relinquishing their hair, brahmins remaining without crossing the sea, and such other things are needed, are they possible? Reestablishing the varNa dharma can be a possibility even in dream or imagination? Why is he holding on tightly to all such things?' If there is someone who completely rejects the rules of the Shastras, only when there is another who completely regards them as necessary, will the natural balance of Ishvara niyati (divine order) be kept and the world will be saved from derailing. If the disease is acute, its treatment would also be acute? Parashakti has enacted her play of keeping the balance with just one vyakti (individual) who possesses aparimita (limitless) spiritual power! He is an individual who has come in that way.
What is it that we refer to as the 'spiritual power'? Only love! In his external activities of observing the rules, it is true that he takes some people as suitable for certain things and rejects many others as not suitable for those things. In his heart, however, he is the one who showers love in vishva vyapakam (omnipresence) without rejecting anybody.
Only because of that visheSha (speciality), all the people in this world of freedom adore this strict disciplinarian as 'whatever said and done, he is a great man'!
*** *** ***
Glossary:
AshrayaH - patron, supporter, resting place, asylum, place of refuge
catura - dexterous, clever, ingenious, shrewd, charming, agreeable
utpAda - coming forth, birth, standing on legs, having the legs stretched out