Periyava Golden Quotes-1065


ஸந்நியாஸியுடைய ஆஹாரத்தில் இரண்டு அம்சங்கள். ஒன்று, அது அவனுக்கு ஸத்வ குணத்தை வளர்த்துக் கொடுக்க வேண்டும் என்பது. இன்னொன்று, அந்த ஆஹார வஸ்து ஏதொரு பிற ஜீவனுக்கும் ஹிம்ஸை விளைவிக்காமல் பெறப்பட்டதாக இருக்கவேண்டும் என்பது. கோக்ஷீரத்தில் இந்த இரண்டும் பூர்த்தி செய்யப்படுகின்றன. அது ஸத்வத்தைப் புகட்டுவதாக உள்ளது. அதை கோவிடமிருந்து க்ரஹிப்பதில் அந்த கோவுக்கு ஹிம்ஸையும் இல்லை. பகவத் ஸ்ருஷ்டியிலேயே அது விச்வப்ரேமைக்கு ஒரு இருப்பிடமாக உண்டாக்கப்பட்டிருக்கிறது. அதனால் தான் mammal – கள் எனப்படுகிற பாலூட்டி ஜீவ ஜந்துக்களில் கோவுக்கு மட்டுமே தன்னுடைய கன்றுக்குத் தேவைப்படுகிற அளவுக்கு மாத்திரமின்றி, அந்த அளவுக்கு உபரியாக மற்ற மநுஷ்யர்களுக்கும் கொடுப்பதற்கு வசதியாக நிறையப் பால் சுரக்கிறது. ஒரு பசு கொடுக்கக்கூடிய அவ்வளவு பாலையும் அதன் கன்றே குடித்தால் அந்தக் கன்றுக்கு வயிறு முட்டி வாந்தி செய்ய ஆரம்பித்து விடும். – ஜகத்குரு ஸ்ரீ சந்திரசேகரேந்திர சரஸ்வதி ஸ்வாமிகள்

There are two aspects involved in the food of a Sanyasi. One is that it should develop his Sathva Guna to blossom and grow. The next is that the food product should’ve been obtained without bringing harm to any other being on earth. Both these aspects get fulfilled in cow’s milk. It remains as a food which inculcates Sathvam. While obtaining it from the cow, there is no harm meted out to the cow either. In God’s creation itself, it has been made as an abode of universal compassion. That is why among all the species of mammals, cow alone secretes more milk than what is necessary for its calf, thereby having an extra amount which facilitates feeding the humans also. If a calf gets to drink the entire amount of milk that the mother cow secretes, it would result in it being over fed and throwing up. – Jagadguru Chandrasekharendra Saraswathy Swamigal



Categories: Deivathin Kural

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1 reply

  1. Jai Ma

    Pranam

    I have a question. In the Bengal brahman culture, only cow milk is specifically referred to as vegetarian, and ONLY gavya ghRta is prescribed for rituals. There are 2 types of butter described, fresh cream butter, anayAsa, and navaniita, prepared from churned yoghurt.

    Each of these is used for different aspects of bhoga-rAga. AnayAsa, sweet butter, is used along with crystal sugar, refined the traditional way, for the morning bhoga offering preceding lunch! BAla bhoga, and sometimes there are two offerings or more preceding Lunch!!!

    Interestingly, cow ghee, in the Bangali orthodox scheme of things, cannot be polluted, made ucchiShTa, by contact with dirty hands, or serving utensils that have been in contact with other polluted things/plates/people. usually, a strict BARRIER is maintained between cooking area, things that move from cooking to serving dishes going out the kitchen, and serving dishes going to the consumers.

    No backflow from consumers to kitchen, ever. What goes out, stays OUT, including any spoons, etc. Touching with any spoon that has served any consumer, is called ucchiShTa, making jootha. Excellent HAACP, hygienic practice, breaking the line of infection, btw, as in a surgical theater! But ghee is supposedly immune from the sin of pollution. No jAti doSha, no nimitta doSha, no Ashraya doSha! What is the practice in south Indian orthodox communities?

    Anyway, buffalo milk, yoghurt, ghee, are all specifically referred to as non-veg. Not allowed in any religious rites. No shastriiya reasons elaborated. Lokachara is that Buffalo is the vahana of Yamaraja. Also, buffalo sacrifice and goat/sheep sacrifice is allowed and only such meat may be partaken in a sacramental manner.

    What is the role of buffalo milk in southern orthodox ritual and communities? Buffalo milk is still very significant, unlike most of the other milks below. [ Goat/sheep is too, but that is a different subject].

    What is the place of goat milk and ghee, Ajya ghRta, which find place in some rituals, and in Ayurveda?

    Ditto, donkey milk, used only in Ayurveda as far as I know? Horse milk, once very sacred in the Rgvedic times, but now only of academic interest in the plains of Bharatmata?

    All these milks are actually used and are very important, and life-sustaining for many societies in the world. In that respect, these animals act like Mothers, too. I wonder how our sacred rites adopted the Yak/dri tail chamara, since the female yak/dri, is also a true Mother even more so than the cow, to the Bhot people of the harsh lands of TIbet? Is there any history of how/why this particular device became important, since the corresponding part of the cow is held to be most sacred. Dri/ yak tails are the result of butchery, 99% of the time. That is why I asked the question. How it came to be adopted in our shastras, coming from so remote a land. Why, in addition to palm leaves, or other leaf material, that ALSO are used to fan the Deity. Why the addition of the chamara? Is there any deep reason?

    Pranam

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