Sri Rama Bhajana Sabha Hall
Malleswaram, Bangalore, Karnataka, S.India.
5th July, 2001 - Thursday

Discourse on Guru Poornima - Page 1

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Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh. This is being brought to you here.

There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

" Today this ‘Aashaada Poornima’ is being specially celebrated by all of us as Vyasa Poornima or Guru Poornima. When we look at the uniqueness of this poornima that falls on this month of ‘Aashaada’ holds, we find that all those who are in ‘Sanmaarga’ in this Bharata Desa (India) - all Mutt Peethaatipatiis (Mutt Heads) and Sanyaasis, to whichever Siddhaanta (Philosophy) they may belong - Advaita, Vishishtaadvaita or Dvaita -celebrate Vyasa puja, in a special manner. This morning we also performed Vyasa Puja here. All, ascetics and householders celebrate Vyasa poornima or Guru Poornima as it has come to be known as. Even if the tradition calls for each one to specially worship his Guru, if one has to call someone Jagadguru (World Teacher) it is only Vyasa who is the Jagadguru! What is the reason? The basis for any Siddhaanta is the Vedas. If there be any name for our Religion it is ‘Sanatana’ (ancient) religion. Very many times have I emphasized that there is no name for this Religion. The name ‘Hinduism’ for this Religion was pasted on to it at a later age. It is a Religion that has the Vedas as its very foundation. Therefore, it is called Vaidika Mata. ‘Sanatana’ is not a name but means ‘ancient’.

If we desire to investigate into the time of birth of this Religion then we have to first investigate into the time of birth of the Vedas. The westerners have an analytical mind. It is in their nature to usually enquire into every subject matter. All those foreigners who conducted such a research - be it Max Mueller or Wilson - or our own Indians like Dayananda Saraswati, Aurobindo, Bala Gangadhara Tilak took strenuous effort in conducting research into the Vedas. Even the Buddhists, though do not accept the Vedas, have been involved in the research of the Vedas. The result found by all those who conducted research on these lines is the same. All of them declare in one voice that the age of the Vedas cannot be fixed! All of them have come to the conclusion that one cannot say when the Vedas were born! The Vedas are found to have been in existence not just in these historical times but also during the ‘Puraana Kaala’ (Epic Age) in ‘Yugaanthra kaala’ (in previouse yugas).

In Srimad Ramayana, Rama leaves for the forest to spend his life there. Unable to bear the thought of separation from Rama the people of Ayodhya follow him crying out loudly. The Vedic Brahmins who perform ‘Agni hotra’ also follow Rama. They tell Rama, “Even if You have been deprived of the Umbrella (Chatra) and Wafter (Chaamara) of this throne, we have performed ‘Vajpeya Yaga’ and are in possession of ‘Swetha Chatra’. This we offer toYou. Please accept this and rule separately.” Bhagavan Rama is one who holds the Vedic Brahmins, the Cow and the Sadhus in high reverence and feels full of love for them. His Love for them is very deep. During His time in the forest when the Brahmins who perform Agni hotra seek Rama’s protection, “Hey! Naatha (Lord) it is You who have to protect us from the dangers that befall us here”, Rama, instead of being happy in having been addressed by them as ‘Naatha’ pleads with them, “You should not call me ‘Naatha’ but call me ‘Daasa’. I am ever indebted to all of you! I have taken this Avatar only to serve you all! It is only to serve you all that I had in the first place agreed to accept the throne!” Rama thus feels deeply loyal to Vedic Brahmins. Rama consoles, in various ways, the grief stricken Vedic Brahmins, who try to stop him from going to the forest. Rama tells them, “All of you have left your wives at home and have come behind me. Being left alone they may be harassed by the wicked. Please go back to your homes”. But what do these Brahmins say then? They do not feel worried about the safety of their wives. Instead they inform Rama, “Our wives are all ‘pathivrathaa strees’ (women who are deeply loyal to their husbands). Their good character (‘chhaaritram’) is their armour and that will protect them! Anyone who dares to touch them will be burnt up! They are women of such high morale! Our presence is not needed for their protection.” Next, Rama points out, “You must be in possession of some wealth which might be stolen while you are away from home. At least to safeguard your wealth do return home.” Immediately, the Brahmins inform Rama, “We have brought our wealth with us!” The surprised Rama asks, “Have you? But I do not find any wealth on you? Where are they?” They explain, “The Vedas is our wealth! It lives ever in our hearts!” It is the Vedas that is the wealth of the Brahmins. Thus, this Religion is an ancient one having the Vedas as its very foundation. If there were no Vedas then there would be no Advaita, no Visishtaadvaita, no Dwaita, no Ramayana, no Bhagavatam, no Mahabharata, no Shastras.

The Vedas are the foundation for everything.

This does not pertain to only these Holy Texts but if you take up the Holy Texts of all other religions or even if one takes up the writings of the atheists or the mere worldly, one can boldly point out that their contents have been picked from the Vedas. None can show anything that is not contained in the Vedas. If there be any good subject matter in any other Holy Text it can be shown to be contained in the Vedas. The Vedas contain everything, absolutely everything. The Vedas is ‘anaadi’ - without a beginning! How did the Vedas attain such greatness? Such Glory? ‘Thene Brahma hrudaaye aadi kavaye’ Lord Naaraayana had the Vedas spring forth from the heart of Lord Brahma!

The Vedas have not been written by a human. It is only because it has not been written by a man that it enjoys such glory and fame. It is because of this that Valmiki, who took up the writing of Ramayana, says that it speaks only that which is contained in the Vedas. Only if such an assurance is given by Valmiki will the Mahans even touch Ramayana. ‘Veda Upabrahmanaartaaya,’ thus speak the Mahatmas of Ramayana. In some place in the Upanishads it says, ‘Matru devo bhava, Pitru devo bhava’ - Hold your mother as verily the God, hold your father as verily the God. The Taittriyaupanishad is one where the Teacher offers advice to the student at the time of his leaving the School after the completion of his studies. The Vedas advice the student, “Satyam vada: Dharmam chara’ - Speak the Truth and Walk on the path of Righteousness. Do you notice how carefully the words have been coined? The Vedas that say, ‘Speak the Truth’ could also have said ‘Speak Dharma’. Instead It says, ‘Walk on the path of Dharma’. Why so? Anyone can speak Dharma, anyone can advice Dharma or discourse on Dharma but to walk on the path of Dharma is very difficult, indeed! So, where can we find the execution of the words of the Vedas, ‘Matru devo bhava, Pitru devo bhava, Satyam vada and Dharmam Chara?’ We find it in Sri Ramachandra Prabhu in Ramayana. Such strict adherence to the words of his father! Rama was such a great man of Truth! He was such a Dharmatma! Everything of the Vedas is to be seen in Ramayana. So it is said, ‘Veda upabrahmanaartaaya’.

Vyasa who wrote the Mahabharata calls it, ‘Iti panchamo Vedah’ - This is the fifth Veda. The same Vyasa who wrote the Bhagavatam says, “‘ Nigama kalpataror galitam phalam Sukamukhaad amritadravasamyutam! Pibata Bhaagavatam rasamaalayam!” - Why do we grow trees? When we plant a sapling of a tree we await the day when it would bear the fruit - Similarly, the tree that is the Vedas - the Kalpataru (the divine Tree) that is the Vedas is one that is able to bestow everything that is asked of It - whether it is ‘kaamya’ or ‘nishkaamya’ or even ‘Moksha’. A fruit has been borne on this Tree of the Vedas. What fruit has it borne? The fruit that is Srimad Bhagavatam! What is the sign of the full ripeness of a fruit? A parrot comes and pecks at it. If a parrot has pecked at a fruit it means that it is very tasty. Here, a parrot has pecked at this (divine) fruit. Which parrot has pecked at it? The parrot that is Sukaachaarya. ‘Drink’ (‘Pibata’)!’ He says. Fruit is to be eaten but here He says, ‘drink’! ‘Pibata rasamaalayam’. It is being offered in the form of ‘juice’ - ‘rasam’. So, just drink it up. For whom is this ‘rasam’? If Bhagavtam is being discoursed or the life of a Bhakta is being expounded or a Mahatma’s life history is being narrated and someone comments, ‘Oh! It is Bhagavatam! I have already heard it umpteen number of times!’ Well! it is not for such as these. It is for the one for whom it appears new each day (‘nava nava’), one who enjoys it any number of times (‘rasikaah’) - “Eh! Enjoyer! Come thither! - ‘Bhaavukah’ - those who are able to enjoy it deeply - all of you come to listen to Bhaagavtam.” When we commence the rendering of Bhaagavatam we start with ‘Janmaadyasya Yatoanvayaditaratasharchartheshvabigya svaraat Thene Brahma Hridaya Aadi kavaye muhyanti yatsuraya |’

We are discoursing on the Bhaagavatam or performing Nama Sankeerthanam every day, beginning with ‘thodaya mangalam’. We are not bored to begin and render the same over and over again everyday. Reading Bhaagavatam any number of times does not make us weary. Discoursing on Bhaagavatam any number of times does not bore us. Listening to Bhaagavatam any number of times does not bore us. The reason for this is that they are all ‘Divya Vaaniis’ - the Divine Voice of Mahans. Since they are all the ‘Grantaas’ of Mahatmaas they are deeply divine and nectar filled (‘amrutham’). You may listen any number of times. It does not bore you. What can be called the most beautiful in the world? Each one defines ‘beauty’ in a different way. It is said that it depends on one’s outlook. What appears to be beautiful to one is not so to another. But what have the Mahans decided about ‘beauty’? They declare, “Beauty is that when seen any number of times does not bore you”. Similarly, it is only that which does not tire one even if read or listened to any number of times that can be called Divine. Thus, Ramayana, Bhaagavatam, Mahabharata and such other ‘Grantaas’ are verily Divine. Only because these contain the subject matters of the Vedas that Mahatmas have accepted them. Anything that speaks contradictory to the Vedas will not be even touched by the Mahatmas. Well! What does the Vedas say? - ‘Brahma vaadino vadanti’ - those who have known the Brhaman speak thus! The Vedas say that the Mahatmas speak thus while the Mahatmas say that the Vedas speak thus. So, the hrudaya (heart) of the Mahatmas and the Vedas are one (‘Ekam’). Since it is Vyasa who gave us such Vedas, today for all, the ‘Aadi Guru’ (the first Teacher/Master) is Vyasa.

If there was no Vyasa there would neither be our Religion not any other religion. Why should we conclude that without Vyasa only Hindu Religion would not have been? It has already been said that all religious texts contain only what is in the Vedas. This is not a mere uttering but can also be proved. Every Holy text contains only Vedic matters. So, it is only the one who gave the Vedas to the world who can be/is the Universal Guru. Who gave the Vedas to the world? Veda Vyasa! And who is Veda Vyasa? ‘Naaraayana saakshat’ - verily Lord Naaraayana! Of such fame is the Vedas and of such fame is Vyasa who has given us the Vedas. Since Vyasa is the Jagadguru - Loka Guru, we perform Vyasa puja and worship/celebrate Him on Guru poornima.

The Ekaadasi that went by is known as ‘Aashaada Ekaadasi’. Vyasa puja is performed on this ‘Aashaada Poornima’ (today) that follows the ‘Aashaada Ekaadasi’. Even if we celebrate the Vyasa puja today, when should the ascetics begin their ‘chaaturmaasya vratha’? - On the day of ‘Aashaada Ekaadasi’ that fell three days earlier. The Chaaturmaasya vrata begins from that day for the ascetics. The ‘parivraajaka’sanyasiis (wandering monks) should not stop at any place for more than three days. They should beg for their food. They should not travel in a vehicle. There are several such regulations for sanyasa ashrama. They should not look at women. They should not have darshan of the king. They should not interfere in anyone’s family affairs. They should not have any ‘puja murti’ for their personal worship. And as for begging how should it be done? How long can they stand at a doorstep seeking alms? The time it takes for the milk to fall into the vessel from the teats of the cow while milking it. If the ‘yateeshwara’ (ascetic) does not receive any alms here he should then move to the next door. He can thus stand at seven doors. If he does not receive any alms from seven houses, he should then deem it as the Will of God and go without food that day. If he has obtained alms from three houses, he should stop at that and not move to the fourth. How should the ascetic eat the alms received? He should not separate the different dishes received and enjoy the various tastes of the different dishes but mix them all up and eat only three mouthfuls of it. The rest should be offered to animals and birds. How should the ascetic bathe? When an elephant goes to the pond to bathe, how does it do? It will fall into the water with a thud and rise up immediately. It is said that the ascetic should also bathe as the elephant does. What is the reason behind this? Let’s say it is hot summer. Holding the body in the cool waters is enjoyable. But an ascetic should not give even this (‘sariira sukha’) enjoyment to the body. Thus, the ascetic should only take a quick dip in the pond and come out. He should not possess two sets of ‘vastras’ (clothes). He should not even possess a change of cloth! ‘Kaupeena vastrah…..’ , says Sankara. He also says that the ascetics should be - ‘Vedanta vaakyeshu ramantah’ - ever drowned in the joy of the Vedas. Such stringent rules are laid down for the ascetics. They should always speak only with the sound of ‘Naaraayana’. If people approach them they can speak on Dharma. If the ascetic who leads his life in this way does not stay in one place during these four months - beginning with ‘Aashaada Ekaadasi’ - he will meet face lot of hurdles in the Chaaturmaasya vrata and his ascetic dharma. The reason is since it is monsoon season small plant lives sprout up; very many insects and worms like the earthworm are found on the earth. The movement of the sanyasi should not become a problem (‘himsa’) for these creatures. So, these four months of the monsoon they can stay in one place. Since it is the rainy season it may be difficult for the ascetic to move about on foot, as there were no bridges in those days. Rivers will be in full flow and they may not be able to cross them. Hence, they can stay in a place during this time. If they have to speak on Dharma to the people and if their words should create an impact in the listeners’ minds then they should possess tapas. Only if those who preach possess tapas will their words sink in the minds of the listeners. If they keep wandering about when would they find time to do tapas? Therefore, these four months should be utilized to perform tapas.

What is the need to perform tapas during these four months? One day of the Devas is equivalent to our human year. During the month of ‘Maargazhi’ (falls during mid December to mid January) we wake up early in the morning and perform ‘Thiruvaaraadhanam’ for Permal. The reason for doing so is that this one-month of ours is the Devas’ ‘Brahma Muhurta’ time. The whole of our Maargazhi month is early morning in Deva loka (3 to 5 a.m.). Beginning from this ‘Aashaada’ month upto ‘Maargazhi’ month it is night for the Devas (8 p.m. to 3 a.m.). The Devas are in Yoga samadhi during this time. They are in ‘Yoga nidra’ (Yogic sleep).

This Ekaadasi is very special for our Lord Panduranga in Pandaripura (Maharashtra, W.India). Crores of people gather here in Pandariupura to have darshan of Panduranga on this ‘Aashaada Ekaadasi’. Since the place will be filled with such huge crowd, Namadev in one of his abangs asks Panduranga, “Oh! Panduranga! On this ‘Aashaada Ekaadasi crores of people gather here to see you. Not all will be able to come inside to see you. How will you give darshan to all of them?” But Panduranga assures him, “I will stand on the temple tower and give darshan to all!” This ‘Aashaada Ekaadasi’ is indeed very special in Pandaripura.

Coming to Puri Jagannatha kshetra, only two Kshetras (Holy Places) of this world (‘Bhoo loka’) are spoken of by the Vedas. One is Seshagiri (the Hill Sesha) with the Srinivasa Perumal in Tirupathi and the other one is Puri Jagannatha Kshetra. So ancient a ‘Murti’ and Kshetra which is in existence since the time of the Vedas! The Mahatmas undergo several divine experiences here. Even today the thirty-three crores of Devas, Maharishis like Narada and several other Munis are wandering about. Of such glory is this Puri Kshetra. Sri Ramakrishna Paramahamsa used to say, “The waters of the Ganga, the dust (‘rajas’) of Vrindavan and the Prasada of Puri - all these three are ‘Brahmaswaroopa’ - verily the Brahman. What is the glory of this Puri prasada? What is it that one should never eat and that is to be totally avoided? It is that which a cat leaves after eating a little. The Shastras say that the worst sin is earned by consuming what a cat has left after eating a little. The same Shastras say that the Puri Prasada can be taken even from the cat’s mouth and eaten! So pure and special is the prasada of Puri Jagannatha kshetra. Puri Kshetra is also of such specialty. In Puri Kshetra ‘Rathotsava’ (festival of the chariots) begins from ‘Aashaada Ekaadasi’. It is a very grand festival. When the chariots move it looks as if the whole city is on the move. Of such grandiose is this Rathotsav!

Likewise, in Srirangam on ‘Aashaada Ekaadasi’ Oil is applied (‘thaila kaappu’) on Perumal and He is adorned with a ‘vastra’ (cloth). From this day onwards one cannot have darshan of the Lord’s Lotus Feet but only the darshan of the face (‘Mukha mandalam’) can be had. A screen is drawn from the Lord’s neck upto His Lotus Feet during the period beginning with ‘Aashaada Ekaadasi’ to ‘Vaikunta Ekaadasi’. The reason for this is that Lord Ranganatha Himself is in Yoga nidra - He is in Samadhi. Waking up early in the morning, it is said that after the bath (‘snaanam’) one should perform the Gayatri japa till Sun rise. We then perform ‘Prabodanam’ for Perumal followed by the chanting of the slokas recommended by our Guru. We then do ‘paaraayana’ of Ramayana or Bhaagavatam. We then take ‘Unchavridhi’. The afternoon and early evening is occupied with Nama Sankeerthanam followed by Upanyaasa and finally dolotstava is performed. So is the discipline set, to be followed (‘krama’) in Bhaagavata Dharma. Just as the daily routine is set, to be followed for one who is in Bhaagavata Dharma, so is a discipline also set, to be followed the whole year through - What is to be done during each month. So, during these four months of Chaaturmaasya all should perform tapas. One should perform Dhyaana, Japa, etc. What does it mean by tapas? To follow the path that each has taken up as his spiritual discipline. The tapas for the Yogi is pranayama; for those following the path of Karmanushtaana, performing Karmanushtaanas unconditionally is the tapas. For those following Bhakti maarga it is Nama Keertanam and Nama Japa that is tapas. For the Vedanti it is doing Brahma vichaara. One should follow rigorously his chosen path. The sadhana performed during these four months bears limitless ‘phalan’. Special blessings have been graced for the paaraayana of Sahasranama during these four months of ‘Chaaturyamaasa’ beginning from Vyasa Poornima.

The innumerable paths are only to attain the One Paramatma. ‘Brahmeti, Paramaatmeti Bhagavaan iti shabdhyate', says the Bhaagavatam. The Vedantis are advised, ‘The purpose of life is to realize the Self (attain ‘Brahmasaakshaatkaarara’)’. ‘One should attain Paramaatma swaroopa’, is what is advocated to the Yogiis. Bhaktas that we are, we say that one should attain Bhagavaan. A layman who hears this may wonder, “One advocates realization of the Self as the life’s goal, another advocates realization of Paramaatma as the life’s goal while yet another says it is Bhagavaan who is to be attained. Are these three - Brahman, Paramaatma and Bhagavaan different entities? No! All are only One. Says the Bhaagavatam, “The One swaroopa is being referred to as Bhagavaan by the Bhaktas, Paramaatma by the Yogiis and Brahman by the Vedantiis!” - ‘Brahmeti, Paramaatmeti, Bhagavaan, iti shabdhyate'. Such Names are given to the One God (‘Paramporul’). Therefore, the meaning of life (‘purushaarta’) for everyone is the attainment of Brahmasaakshaatkaara. There are several paths in the world to attain this One Paramaatma swaroopa. (In the Mahabharata) if we look into the philosophical aspect of ‘Who these hundred Duryodanadiis are, who are these five Pandavaas are, what these Dharmakshetra and Kurukshetra are, whothis Sanjaya is, who this Drutaraashtra is, it can be explained thus - It is this Sanjaya who is the Guru. What is the ‘lakshana’ of a Guru? The Guru should possess divine vision (‘divya drishti’). Only one who has ‘divya drishti’ can be a Guru.

If we look at Drutaraashtra, we find that he is the ajnaani. He is born blind and possesses neither divine sight nor physical sight. He is the ‘Jiva’ while Sanjaya is the Guru. What is unsettling the jiva? This Dharmakshetra is the physical body (‘sariira). The physical body is known as the Dharmakshetra because it is Dharma that ultimately triumphs. Whether now - in this birth (‘janma’) or you take any number of births (be it crores of births) you have to ultimately attain Bhagavaan. Until such time you attain the Lord, you will be entering this cycle of birth and death over and over again. This body is Dharmakshetra. In this Dharmakshetra is the battle of Kurukshetra taking place. Who is waging this war? Good thoughts (in the mind) are very few - ‘Pandavah’. Pandava also carries the meaning ‘being soft’. Bhagavaan says, ‘Maamakaah’ (my people) referring to the Duryodana and his brothers. ‘Maamakaah’ also means egoistic (‘one with ‘mamakaara’). If the kauravas are hundred in numbers it refers to the hundreds of bad thoughts filling the mind. Good thoughts are very few while bad thoughts are in large numbers in the body. These few good thoughts and the innumerable bad thoughts are competing with each other and are waging a war within. In this fight the ignorant (‘ajnaani’) jiva (dhrutaraastra) who is unable to win over the thoughts and vaasanas surrenders to the Guru Sanjaya - “I do not know the result of this fight taking place within. I am unable to disentangle myself from this. Will I attain Brahmsaakshaatkaara? Will I win over the bad vaasanaas?” Thus begins the Bhagavad Gita, philosophically. Later it is going to emphasized that it is only Dharma (Rigteousness) that will finally triumph. Therefore, what is the essence of all shastras? It is only Brahmasaakshaatkaara.

It is seen how deeply desirous and industrious Maharishis like Yaajnavalyar have been in turning their look within to attain Brahmasaakshaatkaara. It is also seen how those like Patanjali have worked laboriously to attain the life’s goal through Yoga. People belonging to all the various religions have opined that Karmas have no ability to bestow the fruit of life. Karmas cleanse the mind (‘siddha shuddhi’) and bestow jnaana through which one may attain the end purpose of life. But Karmas by themselves cannot bestow liberation. Thus Yoga is one path, Dhyana is one path, Bhakti is one path; similarly Vedanta Vichhaara is one kind of path to attain salvation. Where should all these lead you? To Brahmasaakshaatkaara. The Maharishis found that the people of this Kali Yuga, ‘Praayenaalpayushah sabhya kalavasmin yuge janaa: Manda sumandayo mandabhagyaa hyuopadrutaa |’ - have a very short span of life. We may say that we live upto 80 years and perform ‘sadaabhisheka’. But we find that in earlier ages people have lived for 60000 years! (‘dasavarusha sahasraani’). When we compare our span of life with these it is utterly insignificant! Thus, in this Kali Yuga the age span is also short, we are not physically and mentally powerful and enjoy very little good fortune. How? In this Kali Yuga one cannot find a man prospering in all aspects. If we listen to anyone even for a short while he/she immediately cries to us over his/her problems. Speak to anyone for just a while and you will hear them cry over their fate - something is wrong in his family - either the wife or his job or his children or his health. There is some dearth felt somewhere. But for the Bhaagavataas, none will say he is happy totally. It is only the Bhaagavataas who are totally happy. The reason for this is that Age is such, the world is such. None experiences peace. ‘Manda bhaagyah’- In Kali Yuga there is not much good fortune.

If your mind is restless in these trifling worldly matters how can you be asked to meditate (perform dhyaana)? One may only conduct ‘dhyaana’ class. People come up with a notice seeking contribution towards the construction of dhyana mandap. One can construct dhyana mandap in granite but one cannot get someone to do dhyana! A few lazy people may be dozing off here. Only this will take place in such dhyana mandaps! One who meditates sincerely will do it anywhere. He does not need a dhyana mandap. In this Kali yuga man has lost the intelligence to control the mind and meditate, to do Vedanta vichaara and also practise yoga. If one desires to practise Yoga it is celibacy that is the basis for ‘Ashtaanga Yoga’. If one practices ‘Ashtaanga Yoga’ without celibacy one will become a ‘rogi’ (ill) and not a ‘yogi’! Celibacy does not refer only to the relationship between a man and a woman. It refers to each and every sense organ (‘indriya’). One should listen only to that which should be heard through the ears. One should use the eyes only for that which should be seen. One should speak only that which is absolutely necessary. The senses of the body should be used only for the absolute necessities and rest of the time they should be used for Bhagavat 'vishaya' (matter). This is what is called celibacy (Bramacharya). If one practices the ‘Ashtaanga Yoga’ that is Yama, niyama, aasana, praanayaama, pratyaahaara, daaranaa, dhyana, samadhi without celibacy and without the guidance of a proper Guru he will even become mentally unstable. So, it can be said that in this Kali Yuga people are not entitled (‘adhikaariis’) to practise Yoga.

Taking up Vedanta Vichaara, it has become a fashion in today’s world. Today everyone uses the terms Advaita, Jeevan Mukta quite casually. But most of them do not possess the dispassion (‘vairagya’) that is the basis for Vedanta Vichaara. This is because the one who preaches Vedanta Vichaara does not possess the needed Vairaagya. It is only because the preacher has no vairaagya the listeners, too, have not yearned for vairaagya. If the preacher possessed deep vairaagya then there would be no need to go about preaching. ‘Gurostu maunam vyaakyaanam’. Such Mahatmas need not preach through words. In their Presence our mind settles down quietly.

Once Maha Periyava was given a grand welcome in a City. Lakhs of people had gathered. All of them requested Him to address them. What did Maha Periyava speak on occupying the dais? ‘So many of you have gathered here. Everyone requests me to speak a few words. All of you will feel disappointed if I refuse to speak. So I intend to speak a few words. But what I feel is that I should advise you all to meditate on the Feet of Ambal (Goddess Kamakshi). This is my duty. But if I advise you all to do dhyana and I do not do dhyana it is of no use. The time that I spend advising you all to do dhyana I can do the dhyaana. Well! suppose I do dhyana and attain its fruit then, too, this upanyasa is not required. What is the reason? Just by seeing me all of you will be transformed.’ So, speech is a wasteful effort at any point of time. ‘Gurostu maunam vyaakyaanam’. The Guru preaches through Silence. How is this Silent Teaching? There is nothing equal to this. As soon as one comes into the Presence of the Guru either all doubts are erased out or an answer is received for the doubts. If the Guru is one who performs upanyasa, we receive answers to all our queries/doubts during the course of the upanyaasa. Or just as it is said ‘Tatvittih pranipaatena paripreshnena sevaya’ - seeking clarification while the Guru is alone clears our doubts. The rising of doubt itself is only due to ‘ahankaara’ -(ego) and it loses its footing by the mere ‘Kataaksha’ - look of the Guru. One should embrace such a Guru.

In this Kali Yuga all have become ineligible to practise yoga, karmanushtaana or vichaara. Jnaana (knowledge) without Vairagya (dispassion) will not hold good. As far as Karmanushtaanas are concerned, performance of Homas, Yaagas, shraddhas in today’s world do not adhere to the strict rules and regulations laid down for these. This is because the materials used for these are not obtained in the prescribed way. The waters used for these are not as prescribed by the Shastras. If only well water has to be used one cannot perform the annual rites for the parents in today’s world. If the ghee used for Karmas has to be obtained from the butter churned out at home it is not possible to follow this. And one cannot say for sure if the ghee thus obtained from shops is from the cow’s milk. The holy thread is obtained from any and every shop and not as prescribed. The age is not fit even to perform the simple, basic, daily karmas.

If this Age is not fit for the practice of Yoga or Vedanta vichaara or performance of karmas then what is the way out for us? If there is one path that takes you to the goal that is Bhagavan, is also easy and very enjoyable (‘rasa roopam’) it is the path of Bhakti. What is the end result of this maarga? It will reach you to Brahmasaakshaakaara. Is it really easy? Yes, indeed! It is very easy to follow. Will any repercussion occur? No, never. You will not face any dire consequences. What is reason for this? It is alright even if you commit any mistake. So, this path is absolutely easy and the fulfillment (‘paripoorti’) of this path is liberation (‘Brahmasaakshaatkaara’). It is through such a path that Thiagaraja Swami, Mira, Tukaram, Namadev and others have attained the highest state. Just by mere Kirtans, just by mere Nama japa. One certainly attains such a high state. The path of Bhakti is thus very easy. Who is eligible (‘adhikaari’) for this path? When you advocate ‘Rama Japa’ to someone and if he questions you, “You are advising me to perform Rama Naama japa. What is the basis for this? What is the proof for its validity?” then he is not eligible (‘uttama adhikaari’) for the path of Bhakti. Even the one who enquires, “What will I get by chanting Rama Naama?” is not the ‘uttama adhikaari’ for Bhakti. One who seeks testimony for Bhakti, analyses the result of Bhakti, and wonders what did those who had Bhakti attain from it will never be blessed with Bhakti. Suppose someone gives us ‘laddu’ ( a sweetmeat) do we question who has made this or what good will result from eating it? We just put it in our mouth unquestioningly. This is because we have developed a taste for ‘laddu’. Thus, if we develop taste for Bhakti, the question regarding its testimony or end result will not arise. Only if we have such a feeling will Bhakti and its fulfillment be blessed. When we advocate, “Do Rama Nama japa, perform Nama Sankeertanam, read Bhaagavatam”, the true seeker will not question, “What is the basis on which you are advising me so and what is the evidence for this?” This is because reading Bhaagavatam itself is enjoyable to him. Performance of Naama Sankeertanam itself is pleasurable to him. If one develops this taste then all the fruits attached to such a practice will be automatically bestowed upon him. So, here nobody can say that he cannot do Bhakti. The reason for this is that one who is advised to utter Rama! or Krishna! or Govinda! cannot say that he is unable to utter these Names. It is for this mere reason that one cannot say, “I cannot do bhakti!” Anyone who says, “I cannot say Krishna!” has uttered the Name even while saying so! Thus, Bhaagavata dharma is a revolutionary dharma. This itself is a Reformation (‘seethirutham’).

What does reformation mean? To find fault with the existing practice and bring about a transformation in it. Here, all the Bhaagavataas have said, “Why do you go to the Ganges to cleanse yourself? Perform paada puja to the Bhaagavataas and drink that theertha; that will suffice! Why do you catch hold of 1008 Naamas? Just catch hold of Rama Naama, That will suffice! Why do you perform ‘anna daana’ for 1008 people? Just offer food to the guest who knocks at your door; that will suffice! Have not the Bhaagavataas thus revolutionized the worship of the Lord? Bhaagavata dharma has brought in reformation and opened the door for all and sundry. I know not if those few who practise Yoga will get liberated, or those few who practise Brahma vichaara will get liberated, or those few who perform Karmaanushtaana will get liberated or those few who are adept in performing dhyana will get liberated but this path (of Bhakti) that I advocate will liberate everyone. There is no failure in this path. It will liberate everyone.

Who is an Avataara Purusha in this Kali Yuga? Not those who advocate Karmaanushtaana or intense practice of yoga or severe Vichaara practice. They are ones who have come to free themselves. They have not come to liberate you. Only those who advocate the Bhakti maarga of Nama Sankeertanam are Avatara Purushas; It is they who have come to liberate the whole world. It is because this is the easiest path in this Kali Yuga and all are eligible (‘adhikaariis’) to practise this. What is the proof for this? We see innumerable Bhaktas having taken to this path and attained Bhagavaan. Even today such Bhaktas exist. ‘Kalau Khalu bhavishyanti Naaraayanaparaayanah’, says the Bhaagavatam. What kind of Sadhus will be born in this Kali Yuga? All will come down to show only this path of Nama Sankeertanam. And Nama Sankeertanam is very easy.

This ‘Taraka Mantra’ that is Rama Mantra - what is the glory of Rama Naama? Chanting the Name of Rama is the same as chanting the Name of all Murtis. I say this with ample proof. Saint Thiagaraja, in his kirtan ‘Rama evaru nee’ asks, “Rama! who are you? Are you Siva? Or are you Vishnu?” In the Charanam he also gives the answer. “The ‘Ashtaakshara Mantra’ of Naaraayana is very special. Two Mantras are very special and popular in the world. Those who are devotees of Siva chant the ‘Panchaakshara Mantra’ of Nama Sivaaya. The devotees of Vishnu chant the ‘Ashtaakshara Mantra’ of Naaraayana. Now which is the ‘jeevaakshara’ (life giving letter) in the Mantra Naaraayana? ‘Raa’ is the ‘jeevaakshara’ in this Mantra. If this letter ‘raa’ is removed the Name will read as ‘Naayana’ that means one who has no way (‘gati’)! What is the use of worshipping such a God? Therefore, in ‘Ashtaakshara’ it is ‘raa’ that is ‘jeevaakshara’. In ‘Panchaakshara’ Nama Sivaaya, it is the letter ‘ma’ that is ‘jeevaakshara’. If ‘ma’ is removed in Nama Sivaaya, the Name reads as ‘Na Sivaaya’, which means that which is inauspicious. Thus, “the ‘Raa’ from ‘Ashtaakshara’ and ‘Ma’ from ‘Panchaakshara’ have been coined to form the Mantra ‘RAAMA’!” says Saint Thiagaraja. Manu in Manu Smriti shows the connection of Rama Mantra with all the other Mantras and declares that chanting of Rama Mantra amounts to chanting of all Mantras. ‘Taraka Mantra’ is of such high calibre. Well! Here is Ramachandra Murti right across in front of us. Worship of Ramachandra Murti amounts to worship of all Gods. One need not perform separate puja for Indra or Gayatri or Agni or any other thirty-three crores of Devas. This is due to the sheer reason that all of them are contained in this Ramachandra Murti. What is the evidence for this? Is it because I feel partial towards this God that I speak so highly of Him? No! It is not so. There is enough evidence for what I say. "

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NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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