Periyaval Golden Quotes 500 To 550

Periyava Golden Quotes-500
By Sai Srinivasan on February 26, 2017
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The same distinction (between actions motivated and not motivated by religious guidance) can
be observed even when the purpose of our actions is achieved. A religious person, on being
blessed with the fruits of his efforts, feels he should not trouble the Divine Force anymore. There
is atleast a little thought that God has been kind enough to grant him his desire and he should aim
to repay God with true devotion and love. He should reduce his desires. He feels embarrassed to
pray for fulfillment of more desires. So there is some cleansing of the mind. But what happens
with the purely materialistic demonstrations? Once success is tasted, it goes into the head. It is
felt that the authorities have succumbed to the threats and more and more rights can be acquired
in this manner. If defeat results in hatred, success results in expansion of the ego and the greedy
growth of desires. This is indeed corruption of the mind. Jagadguru Sri
Chandrasekharendra Saraswathi Swamigal


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What is the status of those religious reform movements which claim to be aimed at spiritual
upliftment? They also create unbridled freedom in the name of equality, making people feel they
can do anything in the name of freedom and a loss in the sense of humility. By motivating people
to break free of anything orthodox by terming that as conservative or superstitious, these
reformist leaders inspire them with a kind of bravado to break free of even the newly formulated
code of conduct. It is indeed true that in some cases, where the followers of these movements are
organized, they do follow the new rules and rituals scrupulously. But those individuals who are
not part of such a colony tend to go astray, without following even the new code of conduct.
Another funny thing is when the birthdays or the centenaries of the founders of these movements
are observed, the Government leaders, the intelligentsia, and the Press write and talk a lot about
them. Stamps are released and statues are erected on these occasions. But how many dedicated
followers these movements have? One comes to know that ninety percent of the Hindus still
cling to the supposedly old, crude, and obsolete Hindu religion and are reluctant to embrace the
new intellectual groups.
When I boast of this situation I also realize that this is something to be sad and ashamed about.
These people remain within the folds of the traditional Hindu religion heap praises on the
reforms and reformists. This only shows that such people are neither truly attached to the
traditional religion and nor they have the courage to join the reformists. In short, they have no
conviction. They harm the religion in which they were born by encouraging the dilution of
traditions, while remaining within the religion itself.
It is not as though only the common populace is guilty of this mistake. The new religious leaders,
who the people follow in the belief that they are noble and divine in nature, are also responsible
for this blunder knowingly or unknowingly. Jagadguru Sri Chandrasekharendra
Saraswathi Swamigal


vested interest [ ] . ,
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Since I am heading an ancient peetam-religious seat, Im aware that I may be accused of vested
interest if I broach this subject. But if I failed to do so, it will be a serious lacuna (dosham) on my
part of not expressing my true feeling. Many God men have appeared today on the scene. But
they do not claim to have founded a new religion, away from the sanctum sanctorum of the
Hindu religion. Though they have establishments and missions of their own, they do not claim to
be outside the mainstream of Hindu religion, as a separate body, like the reformist movements of
Brahmo Samaj or Arya Samaj. They still claim to represent the traditional religion to which
many people still belong and are afraid of giving up. They do propaganda about our Vedanta and
epics through their speeches and pamphlets. They celebrate our festivals. They teach everything
from Bhajans to Yoga. On seeing them, it is even felt that these people are doing more for the
propagation of the Hindu religion and its rejuvenation than the traditionalists like us and they
seem to successfully attract people to the religion. They are such crowd pullers. Many of them
possess a facile linguistic skill. They are able to present deep spiritual matters in an easy,
appreciable way to the masses. The public are drawn to some in the hope that they will find a
relief for their illnesses and other troubles. Some of them possess such Sidhdhis-power. The
public, while profiting from such powers also start following some of the religious traditions.
Jagadguru Sri Chandrasekharendra Saraswathi Swamigal
By Sai Srinivasan on March 1, 2017

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Not only the traditional seats of religion but also these God men are doing some good to the
religion. To be frank, the political leaders and intellectuals have created a prejudice in the mind
of an entire generation against traditionalists like us calling us retrograde. Under these
circumstances, these God men have been responsible for at least a little religious loyalty in the
minds of the people who have not turned complete agnostics or atheists. They may possess some
kind of power but they solve the problems of people, create humility in them, and propagate
spiritual matters so one should think good of such God men.
Many duplicates might have also appeared on the scene with the belief that this is a profitable
profession. The public may also get cheated by them. If one comes across Messiahs wherever
one turns around, carrying the Divine message of God, claiming to be Godly in aspect, people do
get confused about the genuineness of all these people. But still, desperate for a remedy, they
seek solace and solutions from these God men. Westerners too, in spite of mocking about
Gurudom and Swamidom swarm to these God men as disciples. Jagadguru Sri

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Because there are many duplicates, all God men cannot be dismissed so. The God man may be
genuine or not, but the fact that the devotee gets some kind of peace of mind cannot be denied,
even if the God man has not offered a direct solution. Even if the God man does not follow what
he preaches has not the devotee got some clarity of thought? However the God man may be, the
devotee approaches him with conviction, negating his ego, pays obeisance to him, and in the
process gains some good, acquires some faith in God, and starts following some religious
practices so far so good.
But what happens to the rules and regulations prescribed by our scriptures? Most of these new
fangled God men are against the distinction of duties dictated by our Saastraas and have given up
most of the practices prescribed by our sastras. Claiming to make a distinction between the
essence and the husk, they choose to accept what is convenient to hem as the essential essence
and discard what is inconvenient for them as the non essential husk. They accuse traditionalists
like me of ignoring the spirit of the religion and clinging to the skeleton and give up ninety
percent of our religious traditions. Without weaning away from the parent body like the reformist
movements, these God men create an illusion that the Hinduism they follow is the right one and
thus mislead the public. In this aspect, I think the reformist movements who separate themselves
from the traditional religion are better than these people. Jagadguru Sri

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There is another kind of people who claim to be custodians of Hinduism without branching out
as a reformers. Highlighting Vedanta or the philosophical aspect of Hinduism, these leaders
discard the rituals or karma aspect of the religion as sheer husk. But, practically speaking, there
is no way to elevate the quality of the common man other than by karma or action. It is precisely
for this reason that even those reformers who had given up religious practices, emphasized on
some kind of action like spinning the charka (spinning wheel) or making of handicrafts. I am
stressing on this point again and again it cannot be repeated enough there can be no
purity of mind without constant action and labor. Jagadguru Sri Chandrasekharendra
Saraswathi Swamigal

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Taking into consideration the mental make-up of the common man, our sastras have prescribed
the action oriented rituals initially only for the purpose of attainment of earthly and other worldly
joys. But, as these rituals are performed, the mind is slowly weaned away from these
materialistic desires and the mind gets purified. One is able to meditate without any materialistic
objective in mind. But what happens when philosophy (Vedanta) and meditation is directly
advocated without any action? I prefer to quote the words of Lord Krishna himself here:
Karmendriyaani SamyamyaSa Uchyathe. (Srimad Bhagawad Gita 3.6). What happens
when no work is allotted to the Karmendriyaas (the parts of the body designed for action) under
the belief that enlightenment has got nothing to do with action? There may be an attempt to fix
the mind on the Ultimate Divine, but what actually happens is that the mind still strays towards
the worthless physical pleasures. Indriyaarthann Manasa Smaran Till the karmendriyaas are
not cleansed by the performance of karma or action as prescribed by the scriptures the mind will
also not be cleansed. Jagadguru Sri Chandrasekharendra Saraswathi Swamigal

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A person may be a great philosopher or a holy man-rishi (in these days of numerous magazines,
hyperbole has become the order of the day) excelling in writing books and lecturing but if he still
is of impure mind, Lord Krishna dubs him as Vimoodaathma. The person whom the common
man extols as the intellectual who has come to rescue him and the religion from the drudgery of
action is condemned as Vimoodaathma by Lord Krishna a slur on his intellectual capacity.
The Lord does not rest with this. Such a person is also accused of being Mithyaachaaraha by
Bhagawan.
Mithya is hypocrisy an assumption of truth by the person while the reality is something
different far away from the truth sheer acting by the person. The oral philosopher who
questions the need for action is called Mithyaachaara by the Lord. This philosopher has given
up action. He extols the importance of the purity of mind. But his mind itself is polluted by
impurity. He dons the role of a philosopher outwardly. There is a dichotomy between the words
and the deed. Apparently his goal is noble, but practically his conduct is ignoble he is called
Mithyaachaara by Lord Krishna. The equivalent word is hypocrite. Such people have
lethargy towards action and an unwillingness to subject themselves to discipline. This is the
reason they eulogize philosophy. But when one studies them one is very sorry to find so many
lapses in them, due to the lack of any discipline. The traditionalists may be intellectually inferior,
self centered, and even pitiless people. But one cannot find such lapses in them. That is the
power conferred by discipline. Jagadguru Sri Chandrasekharendra Saraswathi Swamigal

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In short, if we think about religious reforms, when old discipline and practices are replaced by
the new, the latter are also breached because people are used to the indiscipline of giving up the
traditional discipline and practices. Their actions are entirely motivated by self interest. When
traditions are diluted and made fashionable the fruits are also diluted and weakened. The
cleansing of the mind does not take place. When emphasis is laid on philosophy (Vedanta) and
not on actions, a person becomes lazy. Then not only the mind does not get purified, it gathers
more impurities. The lack of traditional discipline results in anaachaaram (uncleaniness), the
consumption of all sorts of eatables, drinking, rioting and indulgence in other greater sins.
Hypocrisy or Mithyaachaaram flourishes. Jagadguru Sri Chandrasekharendra Saraswathi
Swamigal

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The common populace is action oriented. They perform actions desiring certain fruits. Lord
Krishna states that when we advise them to perform actions without expecting any results and
advocate meditation and enlightenment to these people, it will not be effective. He calls such
people avidwamsa- those who have not yet attained the true knowledge.
Then what is the duty of Vidwans or those who are the repositories of true knowledge? Should
they reduce the number of ritualistic practices prescribed by our sastras, thus rendering them
easy for the people to follow? Should they advise the superiority of knowledge over actions and
advise people to give up action? Bhagwan Himself eventually advocates the giving up of all
action, the burning of action in the Fire of Knowledge. But this is at the very last stage and not at
the initial stages. Then what should a Vidwan do in the beginning? The Lord calls Arjuna
Bharatha and advises something peculiar. Generally, people advise the less knowledgeable to
follow the path set by the knowledgeable- that is the worldly advice the Vidwan sets the
example and he should be followed. But here the Lord says something opposite that the
Vidwan should try to do like the Avidwan or the one without the knowledge! Lord Krishna is
very clear in this matter.
The ignorant or the unenlightened is interested only in the attainment of his worldly desires. He
performs the rituals prescribed by the scriptures only with this goal in mind. The Lord instructs
the enlightened ones also to perform these identical rituals. Naturally the question arises as to
whether the enlightened ones should also have such an attachment to worldly desires is it not
the pathway to hell? Bhagawan adds a qualifying clause I am instructing the enlightened ones
to perform these Karmas not with an eye to the worldly desires He adds the word Asaktaha.
Asaktaha means without any attachment. When He talks about the unenlightened ones the very
first word He uses is the word saktaha- the one who is attached to worldly desires. He instructs
the enlightened ones to perform the very same rituals which the unenlightened ones perform with
a desire to enjoy minor worldly desires. Why? Gnani is one who has attained true knowledge. He
does not have anything further to attain. So why should he perform these actions, if he has
nothing to achieve? It is not for any selfish motive. It is for Sikeershu loka Sangraham.
Sangraham means to hold on tightly to save somebody by holding on to him strongly. Loka
Sangraham means to save the world with supreme love and guide it in the right direction. The
world comprises only of the unenlightened ones. The enlightened one has sublimated the world.
Sikeershu means to desire here the desire of the enlightened one should be to guide the
world towards a higher path. Jagadguru Sri Chandrasekharendra Saraswathi Swamigal

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Though Gnani (the enlightened one) is supposed to have given up all desires, the Lord Himself
sees to it that the spring of compassion flows in the heart of the Gnani, thus motivating
(sangraham) him to save the world which is suffering due to the misguided path it has chosen. So
it is only to guide the common populace to a higher plane, the enlightened one should perform
the rituals like them. He should, out of his compassion, come down to their level the lowest
step of the ladder and taking a tight hold of their hands should take them along with him to the
sublime plane. Jagadguru Sri Chandrasekharendra Saraswathi Swamigal
Periyava Golden Quotes-511 By Sai Srinivasan

on March 9, 2017

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The enlightened one should serve as a model for the rest of the populace for the rituals they have
to perform he should perform these rituals in the prescribed manner and induce them to
perform accordingly. He should inspire them with his knowledge and devotion only afterwards.
Now they will not have any taste for knowledge or devotion. So the enlightened one (this
includes the Gnani as well as the Bakthimaan or the great devotee) who has indeed crossed this
stage of rituals should encourage the rest of the populace to perform these rituals. He should
become like them (act) in order to make them become like him. He who occupies a sublime
status, unattached to any karmas or action, should still perform these actions. But, nowadays,
those who are apparently Vedantists or philosophers act in a similar manner. So how will the
Gnani escape from the failing of Mityachaaraa or hypocrisy?
The enlightened one has no distinction of the exterior and the interior. He is above all
attachments. So how can this sin of hypocrisy cling to him? There is another explanation. Unlike
the hypocrite philosopher, the enlightened one does not act so with the wrong desire to achieve
worldly fame or due to an incapability of subjecting himself to a proper discipline of rituals.
Instead of remaining himself peacefully in a desire less, action less state, he comes down to the
level of a Karmi (the action oriented one) and performs these (unnecessary as far as he is
concerned) actions out of a great compassion for the rest of the mankind. This is sacrifice and not
hypocrisy. Jagadguru Sri Chandrasekharendra Saraswathi Swamigal

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Why the enlightened one performs the rituals prescribed by the sastraas? The world holds him in
high regard as a noble being. The people always desire to act like these noble men. Though this
desire may be there, if the Gnanis ideals are indeed very high, people may not be able to follow
them and they may be defeated in their purpose. They may try to hide their defeat by pretence.
So the noble being comes down to the level of common man and shows the path of discipline
they have to follow. Though it is a lower level for the noble being, for the common man it is still
a slightly higher level which can be achieved by him. If he gives up this path of saastroktha
karma (the rituals and actions prescribed by the sastras) he will slide down to a level of
destruction. If he follows the dictates of the senses and indulges only in sensual pleasures, he will
be caught in such a quagmire from which it will be difficult even for the noble soul to retrieve
him. So the Gnani should set an example by performing those rituals, without getting attached to
them, so that even if small worldly benefits are accrued to the unenlightened ones, it is done so
with a certain control as the mind gets purified by these rituals. The common man who desires to
follow the Gnani will also be able to do so. It is not as difficult to perform these rituals as to go
in for meditation soul searching self examination. Since the fruits for these rituals are like
liberation or dissolution of the worldly bondage which are unappealing, people will perform
these rituals if the results are desires from their own heart. They will do it even if there are some
rules to be followed and difficulties to be overcome. Since a discipline is adhered to even with a
certain difficulty, not only their immediate desires are fulfilled but without any conscious effort
on their part, the impurities of the mind start getting cleansed and the desires start getting
reduced. Afterwards, they will continue to perform these karmas not with a worldly desire but
with the intentions of social, familial, and individual discipline. This is Nishkaamya Karma
action without any selfish motive and an initial step to the same is kaamya karma, the
performance of rituals with certain immediate benefits in mind. Jagadguru Sri


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The person who is spiritually superior to the rest, the noble one should perform the Karmas
prescribed by the Sastraas without any desire in order to induce the common people to perform
these Karmaas at least with certain desires in mind. When Bhagawan says the ordinary persons
should perform these rituals as Sakthaha it is Kaamyam; when he says the noble one should
perform them as Asaktaha, it is Nishkaamyam.
Even if the Vidhwan or the learned one does not show the way, the common people will be going
on performing certain actions. Nobody rests without performing some actions to achieve certain
goals. Na hi kaschit. karmakrut. It is because the illusion or Maya of Prakruthi binds the
soul with three qualities of Satva. Rajas and Tamas and goads him to continue doing one thing or
other involuntarily. KaaryateGunaihi (3.5)
Hence even if the enlightened, learned one does not set an example, the others will be doing
some action or other in order to fulfill their desires. The Vidwan induces them to perform these
actions according to the rules and regulations laid down by the sastras. Even if the action is
motivated by the objective to achieve certain benefits, if it is performed according to the
scriptures, the very means changes the fundamental nature of the action. What is lowly is
transformed into the sublime. Even if the action is done for the accretion of certain worldly
benefits, a certain discipline is imposed by the restrictions one has to get up at a certain time,
have a bath, eat only certain types of saatvik (mild) food, perform homams sweating it out, ring
the bell, and so on. These restrictions are not there when the actions are performed according to
ones own methods and not regulated by the rules of the sastraas. Lack of discipline increases the
desires and the impurities. But discipline leads to purity of mind and peace. When one acts
according to his wishes only the ego gets bloated. There is no humility. When it is pointed out
that it is the Eswara who grants the desires sought by the performance of rituals, a direction is
given to pray to Him and submit oneself to Him to get these desires fulfilled, ones devotion and
humility grows and the mind gets purified. Jagadguru Sri Chandrasekharendra Saraswathi
Swamigal

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A sugar coated pill can be as an example to illustrate the method of influencing a person to
perform the rituals prescribed by the saastras and thus guide him in the right direction by offering
him the inducement of worldly desires. The attainment of these worldly desires is akin to the
sugar coating of the pill. As a child is ignorant that the sugar will increase its body heat, so the
unenlightened man is ignorant that these worldly comforts only harm the soul. The rishis or the
enlightened men who structures our Saastras have taken compassion on such children the
ignorant people. They seek to give them the peppermint these people desire. But the apparently
sweet peppermint contains the bitter pill inside- the child is not aware of it. The medicine
inside can reduce the heat and the sugar coating on the pill will increase the heat slightly. This
sugar coating is the fulfillment of desires through performance of the prescribed actions. The
bitter pill inside creates the awareness that performance of actions to achieve certain desires will
only lead to more difficulties and guides one in the right direction paving the way for
discriminatory knowledge or Vivekam. The child does not know that there is a pill inside. But
this does not in any way undermine the benefits of the medicine. Jagadguru Sri

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Though Kaamya karma (performance of rituals with certain worldly goals in mind) is done,
when these are performed according to the saastras, certain nishkaamya karmas or rituals without
any specified benefits also accompany them. For example, no specific benefit is mentioned for
the performance of Sandhya Vandhanam the daily ritual at the dawn, noon, and the dusk. These
have to be performed because the saastras specify that their non performance is sinful. The soul,
who performs the rituals dictated by the scriptures to attain certain material benefits, also
performs such rituals without expecting any benefit. This assists in purifying the mind.

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Now some of the reformers say that the common populace should also give up performance of
the traditional rituals prescribed by our saastras and indulge in philosophical discussions like the
enlightened ones. On the other hand, Bhagawan and our saastras say that even the Gnanis or the
enlightened ones should perform the traditional rituals like the common man in order to set an
example to the latter. It is enough to study our history and reality in order to determine which of
the above stances is correct. When the dictates of Bhagawan was followed, our country was a
role model to the rest of the world following the ideals of Truth, Virtues, Devotion, Knowledge,
Culture, and Social cohesion. This is revealed by history. We are all aware what has happened
after people have started following the reformers. As long as the dictates of Bhagawad Gita was
followed and the enlightened ones were setting an example to the common populace, the inferior
people were also becoming superior and reaching a higher level. But when people of lower
caliber start pretending to be superior, everybody including the person of higher caliber is
dragged down to the deepest of depths. Jagadguru Sri Chandrasekharendra Saraswathi
Swamigal

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When the enlightened one, who was actually not subject to any restrictions and was free, also
chose to perform the requisite rituals in order to set an example to the common populace, the
country flourished not only in spiritual matters but also in different branches of science and
commerce (trade was conducted even across the seas). Though our philosophy emphasized on
the impermanence of the world and the realization of the soul (Aathma), there is no proof that we
lagged behind in science and economics. Only with Islamic and British dominance, the country
was pushed to a backward state in these areas and not due to its religious traditions or
philosophy. The common populace can attain a state of purity even with certain restrictions. But
we have let them loose in the name of freedom and sliding down in all the areas. One may state
that our downfall has been only in the spiritual areas and in fact we are progressing in the areas
of sciences and attained expertise in electronics, atomic research but this is of no use since those
nations who had eulogized us as the land of ethics (dharma bhoomi) for our moral standards are
commenting on our moral deterioration. Though we may pride ourselves on the expansion of
commerce, it is very shameful to hear the accusation from our exporters that we initially show a
good quality of sample products and on final consignment deliver inferior qulaity. In matters of
science, I come to hear that people of other nations are not ready to trust us and conduct
collaborative research with us involving exchange of ideas. In the days of yore science and
commerce flourished on the strong foundation of moral strength, the result of traditional
restrictions. The apparent progress we achieve in these fields nowadays will not last since the
foundation itself is weak. Jagadguru Sri Chandrasekharendra Saraswathi Swamigal

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It is very sad to see that people state that the traditions are not needed and this opinion that the
Vedas or ancient scriptures are not required has come to assume the strength as a Vedic statement
itself. There is no necessity for an argument on this subject. A small example is enough. Should
we argue whether a patient should be given medicine or not? It is enough to understand what will
happen if the medicine is given or withheld as the case may be. The ingestion of medicine
improves the health and if it is held back, the health deteriorates. Hence it is obvious that
medicines are needed. As long as the traditions were followed the country flourished in all fields.
Moreover, there was unity and virtue in the country. By giving up the traditions, we have done
away with all these things also. So is it not clear that the spiritual health of the country has
suffered? If we do skip a meal we feel weak enough to realize that a proper meal is required.
After giving up the traditions both the individual and society have lost the peace of mind but our
leaders are refusing to acknowledge this even at this juncture. Jagadguru Sri

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Though it is difficult to admit ones mistakes, it has to be done at least at that stage when one is
drowning and others have also to be dragged out of water. It is not too late. That is the reason
you are all sitting and listening to me. But it is not enough just to hear these. When the weather
forecast predicts a storm, it is not enough to listen one has to act and protect ourselves against
any harm. The traditions of our ancestors constitute the armor and talisman-they are weather
proof. So those who are listening to me, should strive to follow at least now our traditions.
Shikhaam Soothram.Pathitho Bhaveth.
We call the Bhagawan as Pathitha Paavanan. The phrase Pathitha Paavana Sitaraam has at least
been highlighted because of Gandhiji. Rama conducted his entire life without deviating from the
path of virtues. Le us not trouble Him with the responsibility of rescuing us after we have
morally fallen down but pray to Him to keep us in the path of virtuous conduct and protect us.

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We are not aware when exactly our traditions were formulated or by whom. Even those traditions
being observed by the followers of famous religious leaders like Ramanujar, Madhwar, or
Chaitanyar cannot be identified by time or creator. We are not able to pin down the date or
person by whom a tradition was laid down as is the case with other religions. Those religions are
like the bitumen roads laid by an engineer on a particular date. Our religion is like a naturally
formed footpath. We do not know who formed the footpath. At first glance, the bitumen road
seems to be superior. But on deeper thought, it is clear that the footpath is in many ways superior
to the bitumen road. It takes people to those places where a bitumen road cannot reach. Accidents
also take place only on bitumen roads and no footpath ends in a blind alley like the bitumen
roads do. An open path; a smooth path without any vegetation, thoroughly polished by the
footsteps of those ancestors who travelled on it; a path where accidents do not take place; though
unostentatious like a bitumen road, a path that takes one comfortably and steadily to the Divine
supreme such is the path footpath of our traditions. One may state that one can travel
comfortably and quickly in a car on a bitumen road. But one does not circuitously in a foot path
and thus can reach through a short cut without any accident. This footpath is the means of travel
even in forests and mountains where roads cannot be laid. Jagadguru Sri
. .
, .
.
; .

; .
: .
, .
:
.
.
.
: .
. Natural Forces - (
) .

It is because of the observance of Aachaaram or traditions prescribed by our saastras that the
virtue of mental discipline develops. It is very wrong to assume that aachaaram is merely
external. Adherence to traditions develops nobility of character and a high degree of discipline. If
a mans heart is virtuous, it has a tremendous power. It is not only able to control mans intrinsic
nature his senses but is also able to rule over the external Nature. The ancient Tamizh
scripture states that one rainfall occurs (three were supposed to occur in a month) when
Brahmins follow the tradition of Veda adhyayanam or Vedic scriptural education and practice.
Similarly another rainfall occurs when virtuous ladies adhere to their principles. This is also
stated in Thirukkural which is eulogized even by the rationalists. If the Kings rule according to
the right code, the third rainfall occurs. If all these people stray from the prescribed path, nature
also starts behaving in a haphazard manner.
Thiruvalluvar himself states that if the King strays from the virtuous path, Brahmin will forget
his Vedic duties. Thiruvalluvar warns that if one person chooses the wrong path the others will
also be led astray. Not only there is a cumulative effect when mental discipline is corrupted, but
the milk production of the country suffers the cows yield less milk when the King strays from
the virtuous path. Rationalists cannot counter this statement of Thiruvalluvar. Even the so called
unchangeable natural forces are also subject to the virtue of human beings. Jagadguru Sri
[] ,
.
, .
[] .
, , , gravity- .
. .

.
It is indeed the Virtuous (Dharmic) aspect of the One Divine Supreme which has manifested
itself as the tremendous discipline of Nature and the Dharmic discipline of the human heart. The
human being alone can consciously nurture virtues in his heart and make it a fit abode for the
Divine Supreme. It is because of this Divine power he is able to control the Nature around him. It
is virtues which controls the Natural Forces like the Sun, Moon, Wind, and Gravity. Not only the
laws of Physics but the laws of the heart should also be followed to ensure that these forces are
beneficial to the world. If the hearts of the people are corrupted, natural disasters also multiply
according to the Ayurveda Saastra Saraka Samhithai. Jagadguru Sri Chandrasekharendra
Saraswathi Swamigal

.
.
, (
)
.
Action and reaction are equal and opposite [

]
; ,

. Mental plane, Meta Physical plane, Physical plane [ ,
, ]
Physical plane- [ ] .
[ ]
, .
,
[ ] Physical
plane- ! ()
() ; ()
.

We read about the miracles performed by the virtuous in the epics and other stories. Kannagi
ordered not rain but Fire to engulf the city of Madurai. In the very same city the Matam (holy
place) in which the Holy Thriu Gnansambandhar was staying was set on fire by the Samanars
(Jains). But on the heartfelt prayers of Sambandar, the fire took the form of a fiery disease and
attacked the Pandya King who was supporting the Samanars (Jains). But this was the first step
towards the reformation of the Pandya King.
The Law of Newton which states that Action and Reaction are equal and opposite is not only
founded on the Theory of Karma but also on the effect of thought and the power of mental
discipline on other minds as well as the Forces of Nature. What our religion stated in the
Physical, Meta Physical and Mental Planes, Newtons Law states only in the Physical Plane. His
usage of the word opposite should not be misinterpreted to mean that Good will result in Bad
and Punya (good deeds) will result in Paapaa (sin). The simile which we should keep in mind
here is that of the ball which bounces back to us, in the opposite direction, with the same force
with which it is thrown on a wall. This reaction in a Physical Plane is applicable in a different
plane too our good or sinful deeds come back to us with the same force to give us the same
results. Jagadguru Sri Chandrasekharendra Saraswathi Swamigal
Physical Plane-
.

. . ,

.

[] .
. ,
,
.

If Nature operated merely on a Physical Plane, then the sun would have frozen long time back, as
even the Scientists state. They guess so many reasons for the continuous generation of heat
within the Sun. The root cause is the Divine Power. It imbues the Sun with this continuous heat
to ensure a certain Conduct of the Universe, a disciplined functioning of the world and Life.
Scientists pose numerous questions and try to find many reasons but eventually they are all stuck
when it comes to the Origin of Universe. Great people like Einstein bow down to what they
recognize as a Supreme Divine Power (Eswara Sakthi). Since the virtues of human mind and the
discipline of human life are another manifestation of this Divine Code, the discipline of the heart
has a positive or negative impact on Nature. Jagadguru Sri Chandrasekharendra
Saraswathi Swamigal

,

. ()
, , ,

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,
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The Phala Shruti (the portion which delineates the fruits of reciting Vishnu Sahasranaama Holy
Verse) of Vishnu Sahasranamam gives a beautiful description of Almighty as the source of both
an Universal Code of conduct and a Religious Code of conduct which infuses a certain sense of
virtue in the human mind. A verse states that it is Almighty who is bearing in a subtle manner the
Stars, Directions, Earth and thus preventing them for falling down from the Space they are in and
also holding the oceans from spilling out of the elliptical earth. After thus describing the power
of Vasudeva who holds aloft the Universe, the Earth and the Oceans, it also emphasizes the all
pervading nature of Vasudeva who is omnipresent in the Divine Manifestation called the human
being, in his mind, intellect, unique quality, strength, glow, and boldness. The human being is the
holy abode of the holiest Vasudeva who is the Pure Knowledge which glows in the former
(Indriyaani Mano Buddhi.). Jagadguru Sri Chandrasekharendra Saraswathi Swamigal

Periyaval Golden Quotes 500 To 550

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Periyava Golden Quotes-500

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Action and reaction are equal and opposite [

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