Treatment of other persons and creatures....
தமக்கு வந்த துன்பம்போல் கருதிச் செயல்படாதவிடத்து.....
அறிவினான் ஆகுவ துண்டோ பிறிதின் நோய்
தம் நோய்போல் போற்றாக் கடை.
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அறிவினான் = அறிவினால்; ஆகுவது = விளையும் பயன்;
உண்டோ = ஏதும் உள்ளதோ; பிறிதின் நோய் =
வேறோர் உயிரின் நோயை; தம் நோய் போல் = தமக்கு வந்த துன்பம்போல், போற்றாக்கடை = கருதிச் செயல்படாதவிடத்து எ-று.
எனவே, பிற உயிர்கட்கு இன்னா செய்தலாகாது , அதுவே அறிவுடைமை என்கிறார் நாயனார்.
A receptacle for misery....
இடும்பைக்கே கொள்கலம்
இடும்பைக்கே கொள்கலம் கொல்லோ குடும்பத்தைக் // குற்றம் மறைப்பான் உடம்பு.
1029
நாயனார் பெரிய குடும்பக்கலை வல்ல அரும்பெரியார்.
ஒரு குடும்பக்காரனுக்குத்தான் எத்தனை அல்லல்கள்? எதையெதையெல்லாம் அவன் சரிசெய்துகொண்டு இவ்வுலகில் வாழ்க்கையைத் தொடரவேண்டியுள்ளது?
அக்குடும்பத்துக்கு ஒரு வீழ்ச்சி ஏற்பட்டுவிடக்கூடாது என்று கண்ணுங் கருத்துமாகச் செயல்படவேண்டி யுள்ளதே! அதனால், மன அழுத்தம் மிகுந்து, அவனுடலும் வெகுவாகப் பாதிக்கப்படும் நிலை உண்டாகிவிடுகிறதே!
மன அழுத்தத்தின் காரணமாக, மாரடைப்புமுதல் புற்று நோய்வரை வந்த நோய்களேதும் மிகுவனவே தவிர , அவற்றுள் ஏதும் குறைந்து நலம்பெறுவதாய்க் காண முடியவில்லையே!
குடும்பத்தைக் குற்றம் மறைப்பான் = குடும்பத்துக்கு ஏற்படும் இடர்களைச் சரிப்படுத்திக்கொள்ள முயன்று உழலும் அவன் ,
உடம்பு இடும்பைக்கே கொள்கலம் கொல்லோ = துன்பங்களையே உள்வாங்கிச் சுமக்கும் பாத்திரமோ (அவன்) உடம்பு?
இப்படி குடும்பத்தலைவன்பால் மனமிரங்கும் உள்ளம், நாயனாரின் உள்ளம்.
துன்பம் வருங்கால் நகுக என்கிறாரே, துறவு பூண்டு ஓடிவிடு என்கிறாரோ!! மனம் இரங்கவும் செய்கிறார் அல்லவா?
The sociology of Saivism in particular and other concepts i
The Sociology of Savism in particular and other concepts in general
It is actually a matter of what I would like to call "social engineering": The aim has always been to strike a delicate balance between opposing forces. The prevention of overindulgence in anything that brings about its ugly consequences.
At a time when there was no police, no courts, no written law, what else could mankind do? Those in charge of society or social groups had the duty, which was abundantly theirs, to allow what should be allowed and to prescribe the point at which the brakes should be applied.
Different societies at different times had tried different methods, with results sometimes differing and sometimes similar. Society allowed love, but not sensual indulgence in it, which is called lust (or kaamam) which if left unchecked, would definitely carried certain people who were unable to control themselves into committing rapes and assaults with intent to outrage modesty of women. Or otherwise producing unwanted children, who grew up and became a menace to society. The rulers themselves promoted and rewarded poets who specialised in composing on aram (or virtues). The poets had an important place in society in this respect. Religion too had its important place in the history of social development.
Saivam had and does have its own way of dealing with development of society.
But unfortunately, in order to confirm themselves in their calling and check themselves from slipping into kaamam, ascetics of India often unleashed an unwarranted attack on women. It is their struggle with their inner selves, and often was symptomatic of some sort of weakness in them. Such attacks brought about some consolidation and steadiness in them. A better method was shown by Sri Ramakrishna, allowing annai Saaradadevi to be with him and yet not despising her gender to steady oneself nor indulging in her feminine attraction in any covert manner. But if one was not able to rise up to that standard, it may be deplorable albeit considered acceptable to achieve in asceticism somehow by attacking those "allurements" in life. It would be worse to deceive oneself by practising stealth to enjoy sensual pleasures, in a double-faced manner. These may then be considered different methods of achieving it. Different methods may bear fruit in the case of different persons.
Note that Karaikkaal Ammaiyaar did not have to invoke masculine gender hostility to achieve her goal. This I would say is a better method.
Gender is installed by the creator herself or himself, who has no gender herself or himself. In another view, both genders are in her or him. Gender is divine. It is natural. We deeply respect it.
Nothing comes without a struggle. The struggle is within oneself. The various theories and propositions to achieve in the struggle and attain, are just manifestations of that inner struggle.
Swami Chitpavananda's advice? He probably never got married in the first place. He is repeating what Mahatma advised in his book.
Do you know some people are accusing the Mahatma of neglecting his wife and of having beaten her in the process. I know of a case where the husband became too religious and kept away from his wife, the wife ran way with a neighbour, in the end the husband committed suicide out of shame or whatever......Ensure that you have proper safeguards in place before following any advice....Life is that not that simple.......Books are books....Anybody can publish anything....( other than what is prohibited by the municipal laws in place). Of course we respect the Swami ji and also the Mahatma. Practicality of advice is a different matter.
Population control in the old world of bygone days was achieved by taking the husband away and putting him in a monastery after a betrothal. He became released after serving his "internment". Read history of other countries as well.... The Chinese and the Muslims realised the benefit of having a very large population, with expansion in view. Nabi liberalised marriage laws. In countries where Hindus are a minority, the democratic process will ensure that their rights are eroded, unless the non-Hindu majority population is willing to share....
Well, I will stop here.