Next >

Premika Bhavanam - Chennai
1st May, 2001 - Tuesday

Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. 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 Swamigal,

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

" Bhagavãn says, “Whenever people are harassed by the wicked and whenever Dharma is challenged I take avatãr for the destruction of the asuras (‘dushta nigraha’) and protection of the good (‘sishta paripãlana’).” The term ‘asura vada’ refers generally to the destruction of wicked humans and ‘sishta paripãlana’ refers to the protection of those who lead dharmic life; however, in reality ‘dushta nigraha’ means destruction of wicked thoughts and ‘sishta paripãlana’ means protecting sattvic thoughts. Similarly, when adharma takes hold (atheism spreads, people are deeply worldly) Bhagavãn takes avatãr. Srimad Bhãgvatam says Bhagavãn takes Avatãr to destroy the wicked as in the case of Kamsa, Narakasura to lessen the burden of the Earth (‘bhoomi bãram’). But Bhagavãn’s true incarnation (‘pratyaksha avatãra’) is to protect sattvic thoughts, which is the way to uphold Dharma. ‘Dushta chintana’ means wicked thoughts. And this refers to all thoughts that are against spritiual (‘Bhagavat’) matters. The Avatãr of Bhagavãn is, therefore, towards upholding dharma, quelling of such wicked thoughts and appreciate and encourage spiritual thoughts (‘sattvic chintana’) and shield the Sadhus.

Bhagavãn, while declaring that Kali Yuga will be a treacherous Yuga has said that nobody will follow the ‘Varnashrama’ dharma. Will the ‘Varna’ exist in Kali Yuga? But for the ‘varna’ of green, red, etc. (‘Varna’ carries the dual meaning of colour as well) no other ‘varna’ will exist! How will this Varnashrama dharma be in Kali Yuga? The one who has to serve will occupy the throne and rule the kingdom (‘Rajya paripãlana’). What will the state of the Brahmins be? None of them will take to the study of the Vedas, discourse on the epics (‘Itihãsa/Purãnãs’); if, however, they do take to these it will be only with the aim of earning their livelihood. Bhãgavata ‘pãrãyana’ (rendering of Srimad Bhãgavatam) will also be only towards earning food and clothing. The Vysyãs, too, will no more be interested in their dharma of trade or the protection of cows. Those who have to carry on ‘preda samskãra’ will not adhere to their dharma. Thus, no one will adhere to his dharma but carry on his living as per his whims and fancies. These are all the Kali ‘dosha’ (fault). Neelakanta Dikshitar, a great worshipper of Goddess Meenakshi, has written a Text named ‘Kali vidambanam’. It is quite witty. He writes, “Do not worry about earning your livelihood. In Kali Yuga it is easy to earn your livelihood as a magician! So take up this profession! Do not worry if you lack knowledge of a mantra. Once the board is put up someone will approach you for a solution to his problems. Advise him that certain puja has to be performed and the cost of the puja. He would surely empty his pocket to you. Do not worry over the outcome. It may accidentally be solved! You can then claim, “It is because of the Puja performed by me that your problems have been solved.” Well! What happens if it does not? Advise him that another puja has to be performed!” The Dikshitar adds that in this Kali Yuga those who are ignorant of the name of the 27 stars will earn their livelihood as an astrologer. This will be the state of Kali.

In this Kali Yuga Bhagavãn’s avatãr will come about only much later. It has been said, “Kalki Jagatpathih!” It is now almost 4500 years since the birth of Kali. Bhagavãn left for Vaikunta at the start of this Kali Yuga. Innumerable Mahatmas have been coming down to the earth since the departure of Bhagavãn, upto this day. This cannot be refuted.

We refer to all the Mahatmas as ‘Avatara Purushãs’ (Incarnation of God). This is as a result of our respect and devotion to them. Most of the Mahatmas, whose darshan we have been blessed with, are only ‘Yoga brashtãs’ (one whose earlier life time had ended even before the completion of his yoga sadhanas). ‘Yoga brashtã’ does not mean that they are not Mahatmas. They are no doubt ‘Jivan Muktãs’. They have undoubtedly reached the highest state. In their past births they would have performed deep spiritual practices but their life would have ended even before the completion of their sadhana. For this reason they have been born again, picked up their sadhana from where it was left off, completed it and attained the highest state in this ‘janma’. Innumerable such Mahãns are to be found.

Now, if we take up ‘Avatãra Purusha’ what is the sign (‘lakshana’) of such an Avatãr’? In their case no spiritual practice is essential in this world. If they are found to practise any kind of sadhana it is only meant for the world. No sadhana is required to be done by them for their own sake. If such a necessity existed for them then they cannot be called an ‘Avatãra Purusha’. Even in their childhood they are attracted by Bhagavãn and are immersed in Bhagavat experience. From their life history one cannot find that they had led a worldly life initially and later turned to spiritual life. Even their childhood activities will be totally different (‘loka vilakshana’) from normal worldly behaviour. All their activities since the time of their birth till their last day on this earth will be only the work of an Incarnation. Moreover, the work performed by them will be of such high magnitude that it cannot be carried out by anyone else. Such work of theirs will be above the reach of a mere human. It will be far above human standard (‘amãnushya’). The work executed by them will come to stay in the world for centuries. The whole society will benefit from their work. A big transformation will take place after their time. Adi Sankara is a classic example of this. It is only such a one who is an ‘Avatãra Purusha’ and not the one who was born, lived and carried on some work that benefited say, a thousand or a lakh of people and quit the world; and that none today remembers him. Though Adi Sankara lived some 2500 to 3000 years back, the world still speaks of Him. If the world still reads His Texts, accepts the philosophy established by Him and still holds Him in reverence, it is not due to His individual capability. Was there any media in those days to spread His teachings or messages? In those days there were not even books such as found today to propagate His doctrines. Then the reason for all His work and philosophy being alive till date is Bhagavan’s Will. His birth and work have been due to the Lord’s Will.

Since Kali will be an age of disharmony and adharma, the Lord Himself will not take birth (‘pratyaksha’) but will send down Sadhus. Everyone prays to the Lord, “Kalau Khalu bhavishyanti Nãrãyanaparãyãnah’. Srimad Bhagavatam subtly declares the ‘Avatãr’ of these Mahatmas - “Tãmraparani nadi yatra kritamãla payasvini”. Bhagavãn will not incarnate Himself in this Kali Yuga but establish dharma through such great Sadhus. While saying ‘Sambavãmi yuge yuge”, Bhagavãn proclaims that He, Himself, will not incarnate on the earth in Kali Yuga but send Sadhus who are His ‘amsãs’ (incarnations). Only these Sadhus are such great ‘Avatara Purushãs’.

But we call everyone as ‘Avatara Purusha’. Though it may not be incorrect to call them so, the fact is only such Sadhus as sent down by Bhagavãn are ‘Avatãra Purushãs’. Chaitanya Mahaprabhu ‘s teaching has spread the whole of North India and the Kirtan as taught by him is sung even to this day. Though it is long since that he left the world his philosophies, the path as shown by him are still being practised. If we look into his life history we find that throughout his life, since his birth to the last, he ate, drank, swam in, played in Nãma (the Name of the Lord) and finally became the Nãma Himself. Mahaprabhu’s Avatar was such a great Avatãr of Nãma Swaroopa (incarnation of the form of the Name [of the Lord]). Such great Mahãns have taken avatãr on the earth.

What is the glory of our religion? As repeatedly being said, “It is the Vedas that is the glory of our religion.” The pride and glory of the Vedas is that it is exceptional (‘apourushyam’). Today the research scholars declare that the Vedas contain matters regarding construction of a house, manufacture of rockets, nitrogen bombs, etc. But what do our Mahatmas opine? “Do not ever speak of the Vedas containing these information”. The reason for their objection is that, suppose we have had a darshan of a Mahatma. On return we tell everyone we meet that we had been speaking with the Mahatma and He knows everything up-to-date in politics. Or some other worldly matter, say, computer development. We say this Mahatma knows everything about the latest development in computer. Now, we ourselves know about computer development. We learn this through books related to this and through other means. Many people have become experts in this field through studies. Likewise, one can learn about political scene through newspapers or Television or some other media. One need not approach a Mahatma to learn such mundane things that we ourselves know or can learn. A Mahatma knows things that are beyond our limited mind and perception. They can ‘see’ things that are beyond our physical vision and grasp. They are able to see the Devas. While speaking about Vasudeva Thatha’s life we find that one evening while he sang the Name of the Lord on the terrace of his house, the Devas sang along with him as they circumambulated him. It is such things that are to be learnt from them because this cannot be learnt in any other place from anybody else.

When any mishap occurs on the earth, say, an earthquake, the scientists opine that the Government had failed to take proper protective measures in spite of adequate and timely warnings. But what do the Mahatmas have to say on such matters? Once a Mahatma stopped an earthquake even as it was about to occur. He then said to his attendants, “A devotee from Madras will come now. Bring him to me”. No sooner had he said this than this devotee arrived. He said to the Mahatma, “You appeared to me last night in a dream and ordered me to perform a puja to please the dissatisfied ‘ashta vasus’.” The Mahatma instructed him to perform the Puja and also warned that no one else should perform this puja and this devotee also should not perform the same ever again. Therefore, one need not approach a Mahan for learning mundane things of the world viz. cooking or constructing a house and the like. We should go to them to learn that which are beyond our realm of perception. If we visit Ramana Maharshi it should be to learn Atma vidya. As this is beyond our understanding, Ramana Maharshi will be able to guide and take us on this path. One should, hence, approach a Mahatma to acquire spiritual knowledge. A young boy once approached a Mahatma and asked, “People claim to have visited the Moon. Is this true? Is there a ‘Chandra mandala’?” The Mahatma immediately smiled and asked him to look up at the sky. The boy found two moons! The Mahatma explained to the confused young boy, “There are many such moons but two are enough for you today!”

Thus, the Mahatmas opine that there is no need to say that the Vedas contain information about airplanes, rockets and such other mundane things of the world. The glory of the Vedas lies in that it speaks of innumerable mysterious spiritual matters. The Vedas have been given by the Maharishis who possessed subtle divine vision (‘Divya Drishti’). The glory of our religion is the Presence of the Vedas. Even those who refused to accept the Vedas conducted research into this. Balagangadhara Tilak conducted a research into this. He conducted his research based on the period of the Rig Veda. Max Mueller conducted such a research. Sri Aurobindo conducted a research into the Vedas. The founder of Arya Samaj conducted one such research. Even these great people accepted the Vedas to a certain extent. Even the Buddhists who do not accept the Vedas conducted a research into it. But none is able to fix the Vedas to a particular period or age.

Even when this was tried based on the transformation of the language of the Vedas it has not met with any success. Taking Sanskrit on the one hand and all the other languages (termed as ‘prakrithamãna’) on the other hand we find that Sanskrit can be spoken only grammatically while all other languages are not so. In the case of other languages the spoken language is different from the literary one. They are not spoken grammatically. Sanskrit can be spoken only grammatically and not otherwise. If we taken up an old Tamizh weekly we find that the term used for ‘index’ has been totally different some 25/30 years back. The words used in stories, articles have all undergone total transformation. It is so with other languages, too. Thus the languages have lost their original form. So when certain research scholars tried to ‘study’ into the transformation of the language of the Vedas and thus fix its age the of the Vedas condemned it. The reason that they cite is that, let us say, that a small metal pot (‘chombu’) is used for various purposes viz. drinking water, watering plants, washing our body, etc. Being put to several and frequent use it loses its colour and shape in due course of time. Whereas, let us say that we have a small silver pot which is sparsely used. Suppose it is used as a ‘Kalasa’ in a Puja or for offering ‘Purna kumba’ to a visiting Mahan and the rest of the time it is kept locked up in the cupboard. Now can the same level of depreciation be applied to this silver vessel as applied to the other metal pot? No, certainly not. Similarly, it is argued by the supporters of the Vedas that one should not apply to the Vedas/the Vedic language the same scale that is applied to others. The Vedas cannot be chanted anywhere and at anytime as one fancies; cannot be chanted after eating, should be chanted only with the set discipline (‘niyama’), the Vedas have ‘Jada’, Gana’ and many strict rules and regulations. So, these scholars say that one cannot apply the same value of depreciation to the Vedas as one would to worldly (‘Prakritik’) matters.

‘Sanskrit’ means that which needs no cleansing. Now a word is born from within us. There is some matter that I wish to convey but say, “It is within me but am unable to put forth the same in words.” We wonder, ‘What is it that the mind says?’ We then try to bring forth the same in words. Now, this thought is first born in some language. Is it not? It is first born within us in some language and then comes out as speech. The scientists opine that language is something created and learnt by us. But the Mahatmas opine differently. They say that the language was even when Man was born. We tend to disagree on the opinion that the first Man (‘adivãsi’) first produced sounds such as ‘ah’! ‘woo’!’ and then gradually a language was born. We boldly say that Man had a proper language to express himself. From the Vedanti everyone agrees that it was ‘Sound’ that was born first and from the Sound was born ‘Form’. First was born the ‘Pranava’ sound and from this were born Name (‘Nãma’) and Form (‘Roopa’). Ever since creation (‘srishti’) Man was speaking a language. It is not that he spoke unintelligibly and gradually a language was moulded. And this language is Sanskrit.

When a thought arises in us it first takes shape in the Sanskrit language (the language of the Vedas) and only then transformed into one that we speak now. Sanskrit, the language of the Vedas is pure. Mahatmas will not speak while performing puja. When they do, they then speak in Sanskrit as it is the language of the Vedas and as such is Pure. ‘Samskãra’ means to cleanse and ‘Sanskrit’ means that which needs no cleansing. It is pure in itself. It is the language of the Vedas hence is pure naturally. Thus Sanskrit is of such great glory and since the Vedas is in this language the Vedas, too, earn such great glory! But the usage of Sanskrit in very few places is slightly varied but one should not correct them. The usage of the term ‘Bhavasya Patni Bhavãni’ by a poet during Chaitanya Mahaprabhu’s time was checked. But the same usage of ‘Bhavãni Bartuh’ is seen in two places in Srimad Bhãgavatam. Since these are the words of Mahans one should not dispute them.

Who has shown the Vedas to us? It was Manu who showed us the Vedas. That which has been shown by Manu is ‘parama owshadam’- Great medicine. What does the statement ‘the Vedas establish dharma’ mean? What is dharma? Now, in this world/universe (‘prapancha’) what strikes us at first? It is extremely difficult to bring ‘Atma tatva’ into practice, however much we may hear, read and learn about ‘Atma tatva’. This is because it is very difficult for the thought in this connection to be born and even if it does it is very difficult for it to take hold of us. It is very difficult to earn the requisite dispassion (‘viveka/vairagya’) for this. And to practice sadhana and bring it into experience is no easy task. It is not that we are not aware of the reality. We do know. We are indeed aware of it. We are very much aware that this is the truth, this is the only one to be attained and this is the only the meaning of life (‘purushãrtha’). We are very much aware of all these. But to bring this into practice does not come by so easily. It is absolutely a hard task to perform. So long as our life is smooth we do not find the necessity to labor towards achievement of Self-realisation, but on the contrary even desire another ‘janma’(birth)! And do not wish the end of it all! How does one who leads a comfortable and joyful life feel? “I am happy, so why not have another ‘janma’?” When in deep crisis he may feel, “Enough of this ‘janma’. Let me not have another birth!” But once the crisis has passed the mind sets back to ‘why not another ‘janma’?

If we happen to visit an orphanage or any center for the physically handicapped our first reaction is to feel grateful that we have been blessed with normal physique and life. Next we tend to appreciate those who serve in such centers. We appreciate their sacrificial nature. Next thought would be to question why does Bhagavãn send such sufferings to people. On coming across such scenes we feel it is better not to have any ‘janma’. We may also feel that instead of building temples or work for the support of the Vedas we can serve these unfortunate ones. Each one thinks as per his ‘vãsanãs’. But all these are not dharma. As repeatedly being stressed, Dharma is that work that has to be done so that such mishaps do not occur in the society. That is the foundation (‘moola’). If the base is fixed properly then the rest is taken care of. Tiruvalluvar says, “Noi nãdi, noi mudal nãdi” - to treat a disease one has to know the cause. The general meaning is, ‘ascertain the disease and see the root cause of it to treat the same’. But the underlying meaning is seeing what the ‘spiritual’ (‘deiva parihãram’) cure is. The person suffers from the disease due to some karma. Hence, while treating a disease, first find the basic aspect of ‘karmic’ reason for the suffering and offer him treatment; just as advocated in Ayurveda - if affected by fever chant ‘Vishnu Sahasranãma’. If one’s vision is affected do Surya Namasakãr. It is said that the disease is cured if such ‘upãsanãs’ are done along with the medical treatment.

Whatever Manu has shown us is ‘sarva owshadam’. Whatever dharma, whatever path Mahãns have shown to this world, it has come to stay forever. How are these Mahãns who take ‘avatãr’? The Vedas consists of several branches, have several ‘smritis’. Manu Smirit, Yagjnavalya smirit, etc. The Vedas also contain several ‘Sutras’. It contains the Rig Veda, Yajur Veda, Sãma Veda, etc. Our religion is like a huge banyan tree of several thick branches. Our religion tends to varied temperaments. Our religion is one that ‘enjoys’ (‘rasika’) everything. It does not compel anyone to do a thing. If one is forced to be devoted how can it be successful? Being a feeling, Bhakti cannot be forced on anyone. Even while one does Bhakti very sincerely it is very difficult to be fruitful. How then can a ‘forced’ Bhakti be fruitful? Force cannot bring about success. In fact one can remain without devotion instead of being forced to be devoted. It is not a subject of compulsion. One should feel interested to listen to discourses of Bhagavat matters. Only then can one hear it with deep desire. The aim of such discourses is only to instill interest in these spiritual matters. With the birth of interest in these one enjoys it thoroughly. Thus, these are not matters that can be forced on anyone. Such is our religion. It has shown innumerable paths (‘mãrgãs’). Following set religious practices (‘Karmanushtãnãs’) are advised for one’s own benefit. Even if these are done as habit (‘anushtãnams’) they bear fruit (‘phalan’). Even if one’s mind is not in it one can do them; one should do them. One cannot say that he did not perform the rites for the dead parents (‘Shraddha’) because he had no inclination to do it. Even if done as a rule it is beneficial to the extent of involvement.

Several Vedas, several smritis, several paths, several kinds of worship (‘upãsanãs’) exist in our religion. If we take up Devi ‘upãsana’ various types of worship are found; it is the same with Vishnu upãsana, too. Such is our religion with countless branches. How is an Avatãra Purusha in such a religion? He seeks (refuge in) a Guru!

Lord Rama sought Vasishta as his Guru. Lord Krishna sought (‘ãshriyikaradu’) Sandeepani as his Guru. What is the work of the Guru? Why do people seek/follow a Guru? What does the Guru counsel? He will advice, “Say Rama!” or “Say Krishna!” or “Do Atma Vichãra”. Guru offers some advice. Won’t He? We already know whatever the Guru advocates. The books say that one should chant Rama or Krishna; if we read Sri Ramana’s Books we learn how Atma Vichãra has to be done. How to perform Nãma japa or dhyãna or Vedanta vichãra or even how to do yoga, are all written in books. Everything is written in the books. Some people are intelligent enough to comprehend the writings in the book and perform whatever has been advocated in them - dhyãna or Nãma Japa. Some can do crores of Rama Nãma japa or any other Name of the Lord. They possess such competence. Anything can be practiced on their own. Then what is the part of the Guru here? Well! While speaking on ‘the part of the Guru’ - ‘You do crores of Nãma japa, or do ‘ãsanas’, pranayama, or with difficulty do vedant vichãra. You do some sadhana, don’t you? What happens when you perform these sadhanas without the guidance of a Guru? Due to sadhana one gains a lot of supernatural talents/faculties (‘siddhis’). Even Hiranyakashipu performed tapas. We read both Hiranyakashipu and Dhruva performing tapas. Both achieve the darshan of the Lord they had prayed to. Hiranyakashipu receives the darshan of Lord Brahma and Dhruva of Lord Vishnu. Lord Brahma says, “I am happy with your tapas.” Both of them perform tapas but the difference lies in the fact that Hiranyakashipu had no Guru. Whereas, we find in Dhruva’s charitra that Narada was his Guru. One gains ‘tapas siddhis’ due to tapas. What happens when you do intense tapas? You gain tapas siddhis! You will able to produce any object. You gain far off vision (‘doora drishti’). You can see, feel, hear and know what is happening in far off places. What happens then? When you start showing such miracles the world believes your claim to be God! Why and how? Because your supernatural faculties (‘prabhãva’) are such. You possess the glory of seeing, hearing, learning everything that occurs in a far off place, produce articles, etc. You can claim to be God due to such glory and even thousands or crores of people may follow you and address you as God but you will never attain ‘Jnãna’. You may possess supernatural faculties (‘prabhãva’) but one does not attain jnãna through ‘prabhãva’. Anyone can attain ‘prabhãva’ through tapas. One can tenaciously do tapas and attain such ‘prabhãvas’. Did not Hiranyakashipu perform such tapas and attain ‘prabhãva’? One can do crores of Japas, crores of ‘pranayama’. What happens to such people? They earn wonderful ‘prabhãvas’! Because of this people will believe anything and everything that he says. He will claim, “I am the avatãr of Rama; I am the avatãr of Krishna” and people will also believe and follow him. They go behind him because he is of some use! But does he possess Jnãna? His ego has not been destroyed. The Maya has not spared him but bound him tightly. This fellow knows this very well deep within. He is fully aware that he has been caught in the web of Maya. But if he had gone in this path with the help of a Guru, the Guru would have destroyed his ego. Whether he earns ‘prabhãva’ or not he will surely attain Jnãna! Certainly! Thus having attained Jnãna he will be in deep ‘Ãnanda’ seeing Bhagavãn/Atma inside - ‘sugak kadal ponga solunarvu adanga’ (Sri Ramana Maharishi’s Aksharamanamãlai)- deep joy - bliss. Once this has been earned nothing will matter to him; whether anyone respects him or not in this world. A Jnãni will have no such thought at all. If he did then he is not a jnãni. After all when we do not like coming out of ‘sushupti’ that our sleep state is then how will the Jnãni feel like coming out of Brahmãnanda? If someone tries to wake us up from our sleep we wish to only get back to sleep. Then for one who is in and enjoying Bhagavãn it is very difficult to come to the physical plane of this world and perform any work. It is an impossible task.

One may find the behaviour of a Mahan very contradictory. Why? This is because for one who is ever in Brahmananda it is impossible to do any work in the outer world. They are in such a state (‘avasthai’). They experience a sort of trance within. Bhagavan Ramana even in his young age used to walk with the help of a walking stick. His body would be shaking. When questioned about this Bhagavãn explained, “It is akin to an elephant having entered a hut!” The body is unable to take the full strain of ‘Brahmãnubhava’. "

Continued in Part II.....

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.

Next>

Home • e-MM • Contact

Radhe Krishna