Location: Kalavai, a small town in the Vellore district of Tamil Nadu, India.
Date: February 13, 1907.
A young boy of thirteen is chosen to become the 68th Pitadhipathi of Sri Kanchi Kamakoti Pitam, in the illustrious parampara of Acharyas who adorned the Pitam established by Sri Adhi Sankara more than 2500 years ago.
That boy is none other then His Holiness Jagadguru Sri Chandrasekharendra Saraswathi Swamigal. To millions of devotees he was simply ‘Periyava’- the revered one or Maha-Periyava. ‘Periyava’ in Tamil means a great person. That term however has acquired a special meaning because it has come to refer to His Holiness. It is a term that at once conveys endearment, reverence and devotion. It would never be mentioned in a casual manner. Mahaswami and Paramacharya are his other well-known appellations.
The Paramacharya was the Pitadhipathi of the Mutt for 87 long years. During this period, Sri Kanchi Kamakoti Pitam acquired new strength as an institution that propogated Sri Adhi Sankara’s teachings. The devotion, fervour and intensity with which the Paramacharya practised what Adhi Sankara had preached, is unparalleled. He lived a Spartan life. Throughout his life, the main focus of his concern and activities was rejuvenating Vedha adhyayana, the Dharma Sasthras and the age old tradition which 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 prodding regular support to Vedha Patasalas through the 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 Camelot Pitam.
Paramacharya was a walking university. Scholars of all sects, not only from all over India but also from countries abroad came to him and deemed it a blessing and a privilege to go back enlightened after meeting him. His regular visitors ranged from the most ordinary village fold to the highest in the land. Presidents and Prime ordinary village folk to the highest in the land. Presidents and Prime Ministers, Kings and Queens, Highnesses and Excellencies came to spend a few moments with him and seek his blessings.
That the Paramacharya was an extraordinary phenomenon can be seen from this incident. When he was in his late eighties he left Kanchipuram and undertook a padha yathra through Karnataka, Maharashtra and Andhra. Before he returned to Kanchipuram he made all arrangements for the construction of an exquisite Nataraja temple at Satara (Uttara Chidambaram). The uniqueness about this temple is the fact that the states of Tamil Nadu, Pondicherry, Andhra Pradesh, Karnataka, and Maharashtra came together to build the 5 doorways to the temple. The state of Kerala supplied the entire wood required for the temple. It was only his grace and moral influence that made this possible.
The Paramacharya’s catholicity of outlook was extraordinary. He was the Advaitha Acharaya. He was the authentic spokesman of Hindu religion and its Dharma Shastras and of Sanathana Dharma. He even believed that it was Vedhic religion that had prevailed all over the world in ancient times. But, just as he had high regard for the Acharyas of other philosophical doctrines like Ramanuja nnd 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.
February 13, 2006 marks the beginning of the 100th years of the Paramacharya’s Sanyasa Swikarana (entering the ascetic order) and Pitaarohana (becoming the head of the Sri Kanchi Kamokottipitam). Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsava Trust has been specially formed to celebrate this significant milestone in the spiritual history of India.
The main objective of the Trust is to spread the thoughts and the message of the Paramacharya across the world, not just to his devotees, but even to others who might never have had the opportunity to have his dharsan. With this objective in view the Trust has undertaken on priority the translation into English and other major Indian languages of his discourses in Tamil (upansayam). To begin with, we have chosen ‘Deivathin Kural’-Voice of God in Tamil. It is a collection of the Paramacharya’s discourses starting from 1932. These are seven volumes each of about 1000 pages. His talks cover a wide range of topics apart from all aspects of Vedhic dharma and Hindu religion which is the main focus. It is a veritable encyclopedia of Hindu religion and dharma to which people refer for authentic information on these aspects.
‘Deivathin Kural’ is a monumental work by Sri Ra Ganapathy and it occupies a special place among many books written about Paramacharya. Sri Ganapathy painstakingly collated all of Paramacharya’s talks, conversations, casual comments, answers to questions etc covering several aspects of our ancient religion, dharma and culture. Sri Ganapathy not only collected the material but also collated and organized under various subjects everything that the Paramacharya had spoken about a subject over many years at several places.
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.
The Paramacharya’s observations are a warning to us and we are deeply conscious of our responsibility. Effort has been made to address the average reader through this work in simple language. Since the English version is to be the base from which translation into other Indian languages will be done, suitable diacritical markings have been used for Sanskrit and Tamil words. Wherever necessary the actual Sanskrit words and Slockas have been given with diacritical markings and the meanings are also given along with the words. This should make it more convenient for the reader than a separate glossary at the end.
It is usual to share one’s good and memorable experiences with others. When two devotees of the Paramacharya meet, it turns out to be an occasion for sharing of experiences. Entire train journeys could be spent talking only about him and his various qualities. He has indeed created a huge family, truly a Vasudaiva Kutumbhakam. It is the hope and wish of Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsaa Trust that readers will experience the Paramacharya through these pages, which in itself would be an elevating experience.
His talks do more than providing insight into Vedhic Dharma and Hindu religion. There is indeed hope that inspite of the declining moral values all around, dharma will prevail. It should also be clear that mere wishful thinking will not make that happen. All of us have a duty and responsibility towards making it happen. The many schemes which the Paramacharya introduced are simple and effective. If any thing, we have to revive many of his practical ideas and implement them.
The blessings of H.H. Sri Jayendra Saraswathi Swamigal and H.H. Sri Sanara Vijayendra Saraswathi Swamigal, the 69th and 70th Acharyas of Sri Kanchi Kamakoti Pitam have provided encouragement to this Trust to embark on a project of this magnitude. It is their Sankalpa that the Paramacharya’s message should reach every Indian wherever he may be. We are overwhelmed by the responsibility they have placed on us.
Millions of the Paramacharya’s devotees sincerely believe that He is alive even today and He is guiding us on the path of dharma. It is his spirit that acts as the beacon in these troubled times. It is through his grace that this work is being published.
Srimukham | i | |
Gurusthuthi | v | |
Introduction | ix | |
Acknowledgements | xiv | |
Guidance to Pronounciation | xvii | |
1. | Mangalarambam | 1 |
Vinayaka and Tamil | 3 | |
Vigneswara’s great help to Tamil Nadu | 3 | |
Important Vaishnava temples and Vigneswara’s sport | 4 | |
Three deities which face the south: Amity between saivam and Vaishnavam | 7 | |
The truth and appropriateness of Vinayaka’s lila | 8 | |
The exclusive feature of bharat | 10 | |
Worship according to prescribed procedure and devotional worship | 11 | |
Growth of culture only due to Ganesa | 14 | |
One who has the maximum number of temples | 14 | |
Vinayaka and Tamil | 15 | |
The grace that gives good mind and speech from Dharma and Upto Moksha | 15 | |
Sanskrit and Tamil | 16 | |
2 | Guru | 19 |
The relationship between the Guru and the Sishya | 21 | |
‘Ra’ Which destroys sin | 23 | |
‘Wo’ Is the form of Maha Vishnu | 24 | |
Vishnu, Vasudeva- The Terms explained | 25 | |
What the Sishya gains from guru’s qualities | 26 | |
Adhvaitham and the aspect of Anugraham (grace) | 27 | |
Maha Vishnu as the Guru | 29 | |
Father-Guru | 29 | |
Guru too has the qualities of the father | 30 | |
Father-Guru in other religions | 32 | |
Paternal lineage being the lineage of Guru | 34 | |
Names of Rishis in maternal lineage glory of mother as expounded by Acharya | 35 | |
Women and Brahma Vidhya | 36 | |
Scholarship of women: Difference between the olden times and these days | 38 | |
The high status accorded to women by Acharya | 40 | |
Mother too as Guru: Acharya’s approval | 41 | |
Sathyakama Japalar | 43 | |
Guru who is above the mother and father | 44 | |
Development of the brain and the heart | 45 | |
The present fallen state | 47 | |
Secular education | 47 | |
Guru: Acharya | 49 | |
Adhyakshaka: Adhyapak | 50 | |
Characteristics of the Guru will be imbibed by the Sishya also | 50 | |
Greatness of the word ‘Acharya’ | 51 | |
Upadhyaya | 52 | |
Desikar Who shows the way | 53 | |
In Upanishad- Guru who shows the way | 54 | |
Even great men have had several Gurus | 55 | |
Pathivratham and Guruvratham | 57 | |
The Guru who shows the way, as seen in Vedhas | 64 | |
Guru as Kshethrajna | 66 | |
Guru: For the final goal and Intermediate stages | 69 | |
The entire knowledge of the Guru is for Sishya | 70 | |
The duty of Acharya as laid down by our Acharya | 71 | |
Sadhguru and Sadhsishya | 72 | |
The entire ‘Wealth’ of the Guru is for the Sishya | 72 | |
More lessons about Guru-Sishya | 74 | |
Explanation of Sishya | 75 | |
Guru’s Humility | 76 | |
Not just being humble but telling the Whole truth | 78 | |
Guru’s Upadesam cannot be compensated for | 78 | |
Upadesam that comes as a tradition | 79 | |
One who Violates tradition Is ‘Stupid’- Acharya. | 80 | |
Acharya’s Bhakthi to Guru Parampara | 81 | |
One who never says a thing he does not know | 82 | |
Making sure of the Guru’s qualification and doing surrender | 84 | |
The noble culture of the Guru himself becoming a Sishya: | 85 | |
Half-baked knowledge is pride perfect knowledge is humility | 87 | |
Purohithar | 90 | |
Culture undermined in free-India | 91 | |
Vidhya Guru and Diksha Guru | 92 | |
Guru’s great responsibility | 92 | |
Purohitha and Guru | 93 | |
Sishya’s effort and the Guru’s grace | 95 | |
The next line | 97 | |
Guru who raises the sishya to his own level | 98 | |
The qualifications of a Sishya and the compassion of the Guru | 100 | |
The spurious pundits exposed by the Upanishads and Sankara | 101 | |
The authority of Vedhas; Other religions | 104 | |
Sraddha (faith) in Vedhas and the Guru | 106 | |
Surrender (Saranagathi) | 106 | |
Vedhas- Sasthras to be learnt only through a Guru Ambal’s strange plan | 107 | |
Common simple way of worship and prayers through sthothras | 108 | |
The community of people: Even if an exclusive Guru is not there, A common Guru is necessary | 113 | |
Humility and Sraddha | 115 | |
The greatness of Sraddha as shown by Acharya | 116 | |
Saranagathi flows from Sraddha | 117 | |
Two kinds of surrender and Guru-Sishya relationship | 118 | |
3 | The State | 121 |
The State and Religion | 123 | |
Dharma Chakram- Indication of Lord’s grace | 123 | |
True secularism | 123 | |
Responsibilities of the state in elevating the peoples mind | 124 | |
Limitations of the role of the state in matters of religion | 125 | |
Independent body of representatives of all religions | 126 | |
What the government gains by nurturing religion | 127 | |
Government support: Hindu religion and other religions | 128 | |
Institutions of Hindu religion: Lacking in man power and financial support | 129 | |
Religions nurtured by kings and people | 130 | |
What the freedom movement failed to do: How Hindu religion was affected | 130 | |
People of all religions to live as brothers | 132 | |
The strange position of the minorities and the majority in India | 132 | |
Aspects of religion which need state support | 133 | |
People’s support is the asset in matters of religion | 133 | |
Freedom of religion and religious conversion | 134 | |
Propaganda- The right and wrong way | 135 | |
Ban on and punishment for wrong methods | 135 | |
Hindu religion and conversion; Re-conversion to set right original conversion | 140 | |
Use of methods unrelated to religion to meet with severe punishment: | 141 | |
So long as conversion prevails, return to parent religion should be permitted | 145 | |
Religion and spirituality: The high point of India | 145 | |
Decline of religious feeling in India: What the history of a thousand years shows | 146 | |
The cunning ways of foreigners and the ‘Two revolutions’ | 147 | |
The big question mark before us | 148 | |
Atmosphere of disbelief; The result of Gandhism not being adopted | 149 | |
State religion | 150 | |
Changes in educational scheme: Giving importance to teaching of religion | 151 | |
People have to fight for spiritual freedom just as for political freedom | 151 | |
The real reason for the Dharma Chakra having found a place in the national flag | 153 | |
Vedhic saying as the nation’s motto | 154 | |
Is it Dharma chakra or a factory wheel? | 155 | |
Gita’s Dharma Chakram | 155 | |
The path of Dharma Chakra- Sacrifice is it essence | 156 | |
Prayers and blessings for the freedom of the individual and the country | 158 | |
4 | Society | 161 |
For the Youngsters | 163 | |
For the Youngsters- 2: Bathe your mind | 164 | |
Clean mind | 165 | |
Uttering lies and fear | 166 | |
Jealousy | 166 | |
The Lord’s love and rules of Dharma | 169 | |
Pray to become good Children | 169 | |
For the young- 3: One who is mother and father of the world | 170 | |
Mother and father- The first God we know of | 170 | |
For the mind and intellect to become clear | 171 | |
Being of help to others | 172 | |
In order that bad qualities do not affect | 173 | |
Arohara | 173 | |
For adult students | 174 | |
Bhakthi is essential | 174 | |
For the development of good conduct | 175 | |
Politics- Never | 175 | |
Service without hindrance to studies | 177 | |
Cinema, Drugs, Newspapers, Narcotics | 178 | |
Educational institutions of olden times | 179 | |
Discipline is Needed | 180 | |
Self control is itself a great achievement | 181 | |
A new type of students union | 181 | |
Develop the good and curtail the bad | 182 | |
Go Samrakshanam (cow protection) | 183 | |
Gomatha and Bhumatha | 184 | |
Srimatha and Gomatha | 185 | |
Glory- Both in practical terms and spiritually | 186 | |
Cow’s milk: Wholesome food, Improves sathva guna | 186 | |
Where there is universal love | 187 | |
Even the cow’s dung is pure | 188 | |
The example of Bhopal | 189 | |
Panchagavyam | 190 | |
In medical treatment and in musical instruments | 191 | |
Cruelty to the cow is like killing the mother | 191 | |
The cow’s horn is something special | 192 | |
Abhishekam with ghee | 193 | |
Vibhuthi | 193 | |
The dust rising from the cow’s hoof | 194 | |
No Yajna without the cow | 195 | |
Protecting the cow is protecting the world | 196 | |
Gomatha and Lakshmi | 197 | |
Unpardonable crime | 199 | |
The duty of the state and the people | 199 | |
Easy way to feed a cow | 200 | |
Protective shelters | 201 | |
People to come together as a family in the service of the cow | 202 | |
Nurturing the cow is punya, neglecting it is sin | 202 | |
Cow protection in olden times | 203 | |
National wealth | 204 | |
Milk not to be wasted on coffee | 204 | |
Ghee lamp | 205 | |
Law to protect cow slaughter | 206 | |
5 | Culture | 209 |
The Art of Drama- Then and Now | 211 | |
Drama and Emotion | 212 | |
The Hero | 214 | |
Happy end | 214 | |
Navarasas- Peace (Santham) | 216 | |
Arts must help in reaching the state of peace (Santham0 | 218 | |
Today’s fallen state | 220 | |
Adhvaitham and Kanchi Sri Matam figuring in a Swayamvaram | 222 | |
Sacrifice by mothers | 225 | |
Adhvaitham in Swayamvaram | 227 | |
Saraswatjo’s skill | 230 | |
How literature speaks of Dharma | 231 | |
The deity of Kanchi mutt in the story of Nala | 231 | |
The great Chola king one who had on his head the holy feet of the Lord (Sivapadhasekaran) | 233 | |
Nothing can be a bar to knowledge | 236 | |
Kesidhwajar | 238 | |
Adhwaitha Jnanis and the phenomenal world | 238 | |
Kandikyar | 240 | |
The story takes shape | 240 | |
Prayaschitham: Lord’s name and vaidhika karma | 242 | |
Asking the enemy for Prayaschitham | 242 | |
Indian culture | 245 | |
Guru Dakshina | 245 | |
Sworn enemies become Guru-Sishya | 248 | |
The lessons of the story | 250 | |
Where the Gita, The Bible, The Kural speak alike | 250 | |
6 | Matters Divine | 253 |
Athma as Witness (Sakshi) | 255 | |
Sakshi- In practice | 257 | |
Sri Rama and ‘Agni Sakshi’ | 261 | |
When the Gods become witness | 264 | |
Sakshi Ganapathi | 264 | |
Sakshi Gopal | 269 | |
Sakshina Yakeswarar | 275 | |
Sakshina Theswarar | 277 | |
Dipavali- Holi bath in Ganga and Kaveri | 282 | |
Plea to Krishna | 283 | |
Narakasura’s death; Sathyabhama’s role | 284 | |
Bhumadevi’s Prayers | 287 | |
Gita: Dipavali’s younger brother | 290 | |
Why ‘Ganga Snanam’? | 292 | |
A blemish even for the lord (Dhosham) | 293 | |
Prayaschittha prescribed by Iswara | 294 | |
Kaveri-Thula Ghat | 296 | |
Kaveri Snanam on Dipavali day | 297 | |
7 | Sadhasivam | 299 |
Adhi Guru | 301 | |
The eight names (Ashtanama): Mahadeva | 302 | |
Mahalingam- Maheswaran | 303 | |
The five functions | 304 | |
Only Siva has the adjective ‘Sadha’ | 305 | |
Sadhasiva in Rig Vedha | 306 | |
He is what is Good and the bad too | 307 | |
‘Race theory’ Is wrong | 308 | |
One who is always ‘Ugra’ and always ‘Sowmya’ | 308 | |
Rudra too is Siva inside | 310 | |
Sadhasivom- What the Vedha declares | 311 | |
Siva and Sivam | 312 | |
The bliss of ‘Sath’ and ‘Chith’ combining in Subrahmanyam | 315 | |
Sathyam, Sivam, Sundaram | 316 | |
8 | Principles Underlying Namaskaram | 319 |
Namonamah | 321 | |
The Mahaswami’s grievance | 321 | |
Acharya’s rule for a Sanyasi | 321 | |
Acharya and Narayana Nama | 321 | |
All Namaskaras are for Narayana only | 327 | |
True Smaranam | 328 | |
True Sanyasi and Namaskaram | 328 | |
Sanyasi who is Matadipathi and Namaskaram | 330 | |
The power of ‘Asirvadham’ (Blessing) | 331 | |
Narayana is the basis for the power of Asirvadham | 332 | |
Lifting the hand as a sign of ‘Asirvadham’ | 332 | |
His prayers and the faith of the devotees | 333 | |
High status | 334 | |
One who does Namaskaram is fortunate | 337 | |
Namaskaram by Sanyasi: | 337 | |
The principle underlying ‘Dhandam’ | 338 | |
‘Dhandam’ carried by a Sanyasi | 339 | |
Whe humility attains fullness | 340 | |
The living great command more respect | 341 | |
His misfortune | 342 | |
For humility to grow | 343 | |
The internal and external rise and fall of man | 344 | |
Bowing the heat to reduce ego | 345 | |
Why fall flat with face down? | 345 | |
Sashtanga Namaskaram | 346 | |
Panchanga Namaskaram- Greatness of motherhood | 349 | |
Vanakkam | 350 | |
Men also can do Panchanga Namaskaram | 350 | |
Love for the country and Parochialism | 351 | |
Archana in Tamil | 352 | |
Valour and obeisance | 357 | |
Obedience; Susrusha | 360 | |
Prampatham (Pranamam) | 360 | |
Abhivadhanam | 362 | |
Before and after the name of God: | 369 | |
No Abhivadhanam to a Sanyasi | 370 | |
Doing Anjali; Shaking Hands | 371 | |
When hooding hands becomes holy | 374 | |
Holding the hand and ‘Dhandam’ | 376 | |
Culture that distinguishes between men and women | 377 | |
Types of Anjali | 378 | |
Pradhakshinam | 379 | |
The Mahaswami continues | 380 | |
Movement of the planets and our Pradhakshinam | 382 | |
Namaskaram which follows Pradhakshinam | 385 | |
Rules of Sasthras which transcend rationality | 386 | |
The greatness of humility | 387 | |
Those entitled to Namaskaram: Age limit | 387 | |
Single ‘Namah’- Not uttered | 388 | |
What gives even final release | 389 | |
Namaskaram is useful by itself | 393 | |
Manakaram | 393 | |
Economic prosperity- Not an end itself | 393 | |
Exceptions | 395 | |
Namaskaram which removes darkness | 395 | |
9 | Mangalaraththi | 397 |
Hanuman the Jnani and his Jnana Guru | 399 |
Location: Kalavai, a small town in the Vellore district of Tamil Nadu, India.
Date: February 13, 1907.
A young boy of thirteen is chosen to become the 68th Pitadhipathi of Sri Kanchi Kamakoti Pitam, in the illustrious parampara of Acharyas who adorned the Pitam established by Sri Adhi Sankara more than 2500 years ago.
That boy is none other then His Holiness Jagadguru Sri Chandrasekharendra Saraswathi Swamigal. To millions of devotees he was simply ‘Periyava’- the revered one or Maha-Periyava. ‘Periyava’ in Tamil means a great person. That term however has acquired a special meaning because it has come to refer to His Holiness. It is a term that at once conveys endearment, reverence and devotion. It would never be mentioned in a casual manner. Mahaswami and Paramacharya are his other well-known appellations.
The Paramacharya was the Pitadhipathi of the Mutt for 87 long years. During this period, Sri Kanchi Kamakoti Pitam acquired new strength as an institution that propogated Sri Adhi Sankara’s teachings. The devotion, fervour and intensity with which the Paramacharya practised what Adhi Sankara had preached, is unparalleled. He lived a Spartan life. Throughout his life, the main focus of his concern and activities was rejuvenating Vedha adhyayana, the Dharma Sasthras and the age old tradition which 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 prodding regular support to Vedha Patasalas through the 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 Camelot Pitam.
Paramacharya was a walking university. Scholars of all sects, not only from all over India but also from countries abroad came to him and deemed it a blessing and a privilege to go back enlightened after meeting him. His regular visitors ranged from the most ordinary village fold to the highest in the land. Presidents and Prime ordinary village folk to the highest in the land. Presidents and Prime Ministers, Kings and Queens, Highnesses and Excellencies came to spend a few moments with him and seek his blessings.
That the Paramacharya was an extraordinary phenomenon can be seen from this incident. When he was in his late eighties he left Kanchipuram and undertook a padha yathra through Karnataka, Maharashtra and Andhra. Before he returned to Kanchipuram he made all arrangements for the construction of an exquisite Nataraja temple at Satara (Uttara Chidambaram). The uniqueness about this temple is the fact that the states of Tamil Nadu, Pondicherry, Andhra Pradesh, Karnataka, and Maharashtra came together to build the 5 doorways to the temple. The state of Kerala supplied the entire wood required for the temple. It was only his grace and moral influence that made this possible.
The Paramacharya’s catholicity of outlook was extraordinary. He was the Advaitha Acharaya. He was the authentic spokesman of Hindu religion and its Dharma Shastras and of Sanathana Dharma. He even believed that it was Vedhic religion that had prevailed all over the world in ancient times. But, just as he had high regard for the Acharyas of other philosophical doctrines like Ramanuja nnd 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.
February 13, 2006 marks the beginning of the 100th years of the Paramacharya’s Sanyasa Swikarana (entering the ascetic order) and Pitaarohana (becoming the head of the Sri Kanchi Kamokottipitam). Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsava Trust has been specially formed to celebrate this significant milestone in the spiritual history of India.
The main objective of the Trust is to spread the thoughts and the message of the Paramacharya across the world, not just to his devotees, but even to others who might never have had the opportunity to have his dharsan. With this objective in view the Trust has undertaken on priority the translation into English and other major Indian languages of his discourses in Tamil (upansayam). To begin with, we have chosen ‘Deivathin Kural’-Voice of God in Tamil. It is a collection of the Paramacharya’s discourses starting from 1932. These are seven volumes each of about 1000 pages. His talks cover a wide range of topics apart from all aspects of Vedhic dharma and Hindu religion which is the main focus. It is a veritable encyclopedia of Hindu religion and dharma to which people refer for authentic information on these aspects.
‘Deivathin Kural’ is a monumental work by Sri Ra Ganapathy and it occupies a special place among many books written about Paramacharya. Sri Ganapathy painstakingly collated all of Paramacharya’s talks, conversations, casual comments, answers to questions etc covering several aspects of our ancient religion, dharma and culture. Sri Ganapathy not only collected the material but also collated and organized under various subjects everything that the Paramacharya had spoken about a subject over many years at several places.
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.
The Paramacharya’s observations are a warning to us and we are deeply conscious of our responsibility. Effort has been made to address the average reader through this work in simple language. Since the English version is to be the base from which translation into other Indian languages will be done, suitable diacritical markings have been used for Sanskrit and Tamil words. Wherever necessary the actual Sanskrit words and Slockas have been given with diacritical markings and the meanings are also given along with the words. This should make it more convenient for the reader than a separate glossary at the end.
It is usual to share one’s good and memorable experiences with others. When two devotees of the Paramacharya meet, it turns out to be an occasion for sharing of experiences. Entire train journeys could be spent talking only about him and his various qualities. He has indeed created a huge family, truly a Vasudaiva Kutumbhakam. It is the hope and wish of Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsaa Trust that readers will experience the Paramacharya through these pages, which in itself would be an elevating experience.
His talks do more than providing insight into Vedhic Dharma and Hindu religion. There is indeed hope that inspite of the declining moral values all around, dharma will prevail. It should also be clear that mere wishful thinking will not make that happen. All of us have a duty and responsibility towards making it happen. The many schemes which the Paramacharya introduced are simple and effective. If any thing, we have to revive many of his practical ideas and implement them.
The blessings of H.H. Sri Jayendra Saraswathi Swamigal and H.H. Sri Sanara Vijayendra Saraswathi Swamigal, the 69th and 70th Acharyas of Sri Kanchi Kamakoti Pitam have provided encouragement to this Trust to embark on a project of this magnitude. It is their Sankalpa that the Paramacharya’s message should reach every Indian wherever he may be. We are overwhelmed by the responsibility they have placed on us.
Millions of the Paramacharya’s devotees sincerely believe that He is alive even today and He is guiding us on the path of dharma. It is his spirit that acts as the beacon in these troubled times. It is through his grace that this work is being published.
Srimukham | i | |
Gurusthuthi | v | |
Introduction | ix | |
Acknowledgements | xiv | |
Guidance to Pronounciation | xvii | |
1. | Mangalarambam | 1 |
Vinayaka and Tamil | 3 | |
Vigneswara’s great help to Tamil Nadu | 3 | |
Important Vaishnava temples and Vigneswara’s sport | 4 | |
Three deities which face the south: Amity between saivam and Vaishnavam | 7 | |
The truth and appropriateness of Vinayaka’s lila | 8 | |
The exclusive feature of bharat | 10 | |
Worship according to prescribed procedure and devotional worship | 11 | |
Growth of culture only due to Ganesa | 14 | |
One who has the maximum number of temples | 14 | |
Vinayaka and Tamil | 15 | |
The grace that gives good mind and speech from Dharma and Upto Moksha | 15 | |
Sanskrit and Tamil | 16 | |
2 | Guru | 19 |
The relationship between the Guru and the Sishya | 21 | |
‘Ra’ Which destroys sin | 23 | |
‘Wo’ Is the form of Maha Vishnu | 24 | |
Vishnu, Vasudeva- The Terms explained | 25 | |
What the Sishya gains from guru’s qualities | 26 | |
Adhvaitham and the aspect of Anugraham (grace) | 27 | |
Maha Vishnu as the Guru | 29 | |
Father-Guru | 29 | |
Guru too has the qualities of the father | 30 | |
Father-Guru in other religions | 32 | |
Paternal lineage being the lineage of Guru | 34 | |
Names of Rishis in maternal lineage glory of mother as expounded by Acharya | 35 | |
Women and Brahma Vidhya | 36 | |
Scholarship of women: Difference between the olden times and these days | 38 | |
The high status accorded to women by Acharya | 40 | |
Mother too as Guru: Acharya’s approval | 41 | |
Sathyakama Japalar | 43 | |
Guru who is above the mother and father | 44 | |
Development of the brain and the heart | 45 | |
The present fallen state | 47 | |
Secular education | 47 | |
Guru: Acharya | 49 | |
Adhyakshaka: Adhyapak | 50 | |
Characteristics of the Guru will be imbibed by the Sishya also | 50 | |
Greatness of the word ‘Acharya’ | 51 | |
Upadhyaya | 52 | |
Desikar Who shows the way | 53 | |
In Upanishad- Guru who shows the way | 54 | |
Even great men have had several Gurus | 55 | |
Pathivratham and Guruvratham | 57 | |
The Guru who shows the way, as seen in Vedhas | 64 | |
Guru as Kshethrajna | 66 | |
Guru: For the final goal and Intermediate stages | 69 | |
The entire knowledge of the Guru is for Sishya | 70 | |
The duty of Acharya as laid down by our Acharya | 71 | |
Sadhguru and Sadhsishya | 72 | |
The entire ‘Wealth’ of the Guru is for the Sishya | 72 | |
More lessons about Guru-Sishya | 74 | |
Explanation of Sishya | 75 | |
Guru’s Humility | 76 | |
Not just being humble but telling the Whole truth | 78 | |
Guru’s Upadesam cannot be compensated for | 78 | |
Upadesam that comes as a tradition | 79 | |
One who Violates tradition Is ‘Stupid’- Acharya. | 80 | |
Acharya’s Bhakthi to Guru Parampara | 81 | |
One who never says a thing he does not know | 82 | |
Making sure of the Guru’s qualification and doing surrender | 84 | |
The noble culture of the Guru himself becoming a Sishya: | 85 | |
Half-baked knowledge is pride perfect knowledge is humility | 87 | |
Purohithar | 90 | |
Culture undermined in free-India | 91 | |
Vidhya Guru and Diksha Guru | 92 | |
Guru’s great responsibility | 92 | |
Purohitha and Guru | 93 | |
Sishya’s effort and the Guru’s grace | 95 | |
The next line | 97 | |
Guru who raises the sishya to his own level | 98 | |
The qualifications of a Sishya and the compassion of the Guru | 100 | |
The spurious pundits exposed by the Upanishads and Sankara | 101 | |
The authority of Vedhas; Other religions | 104 | |
Sraddha (faith) in Vedhas and the Guru | 106 | |
Surrender (Saranagathi) | 106 | |
Vedhas- Sasthras to be learnt only through a Guru Ambal’s strange plan | 107 | |
Common simple way of worship and prayers through sthothras | 108 | |
The community of people: Even if an exclusive Guru is not there, A common Guru is necessary | 113 | |
Humility and Sraddha | 115 | |
The greatness of Sraddha as shown by Acharya | 116 | |
Saranagathi flows from Sraddha | 117 | |
Two kinds of surrender and Guru-Sishya relationship | 118 | |
3 | The State | 121 |
The State and Religion | 123 | |
Dharma Chakram- Indication of Lord’s grace | 123 | |
True secularism | 123 | |
Responsibilities of the state in elevating the peoples mind | 124 | |
Limitations of the role of the state in matters of religion | 125 | |
Independent body of representatives of all religions | 126 | |
What the government gains by nurturing religion | 127 | |
Government support: Hindu religion and other religions | 128 | |
Institutions of Hindu religion: Lacking in man power and financial support | 129 | |
Religions nurtured by kings and people | 130 | |
What the freedom movement failed to do: How Hindu religion was affected | 130 | |
People of all religions to live as brothers | 132 | |
The strange position of the minorities and the majority in India | 132 | |
Aspects of religion which need state support | 133 | |
People’s support is the asset in matters of religion | 133 | |
Freedom of religion and religious conversion | 134 | |
Propaganda- The right and wrong way | 135 | |
Ban on and punishment for wrong methods | 135 | |
Hindu religion and conversion; Re-conversion to set right original conversion | 140 | |
Use of methods unrelated to religion to meet with severe punishment: | 141 | |
So long as conversion prevails, return to parent religion should be permitted | 145 | |
Religion and spirituality: The high point of India | 145 | |
Decline of religious feeling in India: What the history of a thousand years shows | 146 | |
The cunning ways of foreigners and the ‘Two revolutions’ | 147 | |
The big question mark before us | 148 | |
Atmosphere of disbelief; The result of Gandhism not being adopted | 149 | |
State religion | 150 | |
Changes in educational scheme: Giving importance to teaching of religion | 151 | |
People have to fight for spiritual freedom just as for political freedom | 151 | |
The real reason for the Dharma Chakra having found a place in the national flag | 153 | |
Vedhic saying as the nation’s motto | 154 | |
Is it Dharma chakra or a factory wheel? | 155 | |
Gita’s Dharma Chakram | 155 | |
The path of Dharma Chakra- Sacrifice is it essence | 156 | |
Prayers and blessings for the freedom of the individual and the country | 158 | |
4 | Society | 161 |
For the Youngsters | 163 | |
For the Youngsters- 2: Bathe your mind | 164 | |
Clean mind | 165 | |
Uttering lies and fear | 166 | |
Jealousy | 166 | |
The Lord’s love and rules of Dharma | 169 | |
Pray to become good Children | 169 | |
For the young- 3: One who is mother and father of the world | 170 | |
Mother and father- The first God we know of | 170 | |
For the mind and intellect to become clear | 171 | |
Being of help to others | 172 | |
In order that bad qualities do not affect | 173 | |
Arohara | 173 | |
For adult students | 174 | |
Bhakthi is essential | 174 | |
For the development of good conduct | 175 | |
Politics- Never | 175 | |
Service without hindrance to studies | 177 | |
Cinema, Drugs, Newspapers, Narcotics | 178 | |
Educational institutions of olden times | 179 | |
Discipline is Needed | 180 | |
Self control is itself a great achievement | 181 | |
A new type of students union | 181 | |
Develop the good and curtail the bad | 182 | |
Go Samrakshanam (cow protection) | 183 | |
Gomatha and Bhumatha | 184 | |
Srimatha and Gomatha | 185 | |
Glory- Both in practical terms and spiritually | 186 | |
Cow’s milk: Wholesome food, Improves sathva guna | 186 | |
Where there is universal love | 187 | |
Even the cow’s dung is pure | 188 | |
The example of Bhopal | 189 | |
Panchagavyam | 190 | |
In medical treatment and in musical instruments | 191 | |
Cruelty to the cow is like killing the mother | 191 | |
The cow’s horn is something special | 192 | |
Abhishekam with ghee | 193 | |
Vibhuthi | 193 | |
The dust rising from the cow’s hoof | 194 | |
No Yajna without the cow | 195 | |
Protecting the cow is protecting the world | 196 | |
Gomatha and Lakshmi | 197 | |
Unpardonable crime | 199 | |
The duty of the state and the people | 199 | |
Easy way to feed a cow | 200 | |
Protective shelters | 201 | |
People to come together as a family in the service of the cow | 202 | |
Nurturing the cow is punya, neglecting it is sin | 202 | |
Cow protection in olden times | 203 | |
National wealth | 204 | |
Milk not to be wasted on coffee | 204 | |
Ghee lamp | 205 | |
Law to protect cow slaughter | 206 | |
5 | Culture | 209 |
The Art of Drama- Then and Now | 211 | |
Drama and Emotion | 212 | |
The Hero | 214 | |
Happy end | 214 | |
Navarasas- Peace (Santham) | 216 | |
Arts must help in reaching the state of peace (Santham0 | 218 | |
Today’s fallen state | 220 | |
Adhvaitham and Kanchi Sri Matam figuring in a Swayamvaram | 222 | |
Sacrifice by mothers | 225 | |
Adhvaitham in Swayamvaram | 227 | |
Saraswatjo’s skill | 230 | |
How literature speaks of Dharma | 231 | |
The deity of Kanchi mutt in the story of Nala | 231 | |
The great Chola king one who had on his head the holy feet of the Lord (Sivapadhasekaran) | 233 | |
Nothing can be a bar to knowledge | 236 | |
Kesidhwajar | 238 | |
Adhwaitha Jnanis and the phenomenal world | 238 | |
Kandikyar | 240 | |
The story takes shape | 240 | |
Prayaschitham: Lord’s name and vaidhika karma | 242 | |
Asking the enemy for Prayaschitham | 242 | |
Indian culture | 245 | |
Guru Dakshina | 245 | |
Sworn enemies become Guru-Sishya | 248 | |
The lessons of the story | 250 | |
Where the Gita, The Bible, The Kural speak alike | 250 | |
6 | Matters Divine | 253 |
Athma as Witness (Sakshi) | 255 | |
Sakshi- In practice | 257 | |
Sri Rama and ‘Agni Sakshi’ | 261 | |
When the Gods become witness | 264 | |
Sakshi Ganapathi | 264 | |
Sakshi Gopal | 269 | |
Sakshina Yakeswarar | 275 | |
Sakshina Theswarar | 277 | |
Dipavali- Holi bath in Ganga and Kaveri | 282 | |
Plea to Krishna | 283 | |
Narakasura’s death; Sathyabhama’s role | 284 | |
Bhumadevi’s Prayers | 287 | |
Gita: Dipavali’s younger brother | 290 | |
Why ‘Ganga Snanam’? | 292 | |
A blemish even for the lord (Dhosham) | 293 | |
Prayaschittha prescribed by Iswara | 294 | |
Kaveri-Thula Ghat | 296 | |
Kaveri Snanam on Dipavali day | 297 | |
7 | Sadhasivam | 299 |
Adhi Guru | 301 | |
The eight names (Ashtanama): Mahadeva | 302 | |
Mahalingam- Maheswaran | 303 | |
The five functions | 304 | |
Only Siva has the adjective ‘Sadha’ | 305 | |
Sadhasiva in Rig Vedha | 306 | |
He is what is Good and the bad too | 307 | |
‘Race theory’ Is wrong | 308 | |
One who is always ‘Ugra’ and always ‘Sowmya’ | 308 | |
Rudra too is Siva inside | 310 | |
Sadhasivom- What the Vedha declares | 311 | |
Siva and Sivam | 312 | |
The bliss of ‘Sath’ and ‘Chith’ combining in Subrahmanyam | 315 | |
Sathyam, Sivam, Sundaram | 316 | |
8 | Principles Underlying Namaskaram | 319 |
Namonamah | 321 | |
The Mahaswami’s grievance | 321 | |
Acharya’s rule for a Sanyasi | 321 | |
Acharya and Narayana Nama | 321 | |
All Namaskaras are for Narayana only | 327 | |
True Smaranam | 328 | |
True Sanyasi and Namaskaram | 328 | |
Sanyasi who is Matadipathi and Namaskaram | 330 | |
The power of ‘Asirvadham’ (Blessing) | 331 | |
Narayana is the basis for the power of Asirvadham | 332 | |
Lifting the hand as a sign of ‘Asirvadham’ | 332 | |
His prayers and the faith of the devotees | 333 | |
High status | 334 | |
One who does Namaskaram is fortunate | 337 | |
Namaskaram by Sanyasi: | 337 | |
The principle underlying ‘Dhandam’ | 338 | |
‘Dhandam’ carried by a Sanyasi | 339 | |
Whe humility attains fullness | 340 | |
The living great command more respect | 341 | |
His misfortune | 342 | |
For humility to grow | 343 | |
The internal and external rise and fall of man | 344 | |
Bowing the heat to reduce ego | 345 | |
Why fall flat with face down? | 345 | |
Sashtanga Namaskaram | 346 | |
Panchanga Namaskaram- Greatness of motherhood | 349 | |
Vanakkam | 350 | |
Men also can do Panchanga Namaskaram | 350 | |
Love for the country and Parochialism | 351 | |
Archana in Tamil | 352 | |
Valour and obeisance | 357 | |
Obedience; Susrusha | 360 | |
Prampatham (Pranamam) | 360 | |
Abhivadhanam | 362 | |
Before and after the name of God: | 369 | |
No Abhivadhanam to a Sanyasi | 370 | |
Doing Anjali; Shaking Hands | 371 | |
When hooding hands becomes holy | 374 | |
Holding the hand and ‘Dhandam’ | 376 | |
Culture that distinguishes between men and women | 377 | |
Types of Anjali | 378 | |
Pradhakshinam | 379 | |
The Mahaswami continues | 380 | |
Movement of the planets and our Pradhakshinam | 382 | |
Namaskaram which follows Pradhakshinam | 385 | |
Rules of Sasthras which transcend rationality | 386 | |
The greatness of humility | 387 | |
Those entitled to Namaskaram: Age limit | 387 | |
Single ‘Namah’- Not uttered | 388 | |
What gives even final release | 389 | |
Namaskaram is useful by itself | 393 | |
Manakaram | 393 | |
Economic prosperity- Not an end itself | 393 | |
Exceptions | 395 | |
Namaskaram which removes darkness | 395 | |
9 | Mangalaraththi | 397 |
Hanuman the Jnani and his Jnana Guru | 399 |