Sri Swamiji has been rendering ‘Upanyãs’ (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 Swamiji.

Sri Swamiji,

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

" There are innumerable ways, to attain Bhagavãn. These are broadly classified into ‘Dhyãna mãrga’, ‘Karma mãrga’, ‘Jnãna mãrga’ and ‘Bhakti mãrga’. Each of these mãrgas has several branches.

Taking up Bhakti, we find that it consists of ‘sravanam’, ‘kirtanam’, ‘Vishnoh smaranam’, ‘Pãda sevanam’, ‘archanam’, ‘vandanam’, ‘dãsyam’, ‘sakhyam’ and ‘ãtma nivedanam’-- the nine kinds as advocated by Prahlãda. While mentioning ‘smaranam’ (remembering), Prahlãda says ‘Vishnoh smaranam’ (thinking of Vishnu). While writing commentary on this, Mahatmas say - (Vishnu) ‘Sahasranama’ (the 1000 names of Lord Vishnu) begins with ‘Viswam Vishnoh’- ‘the term‘Vishnu’ refers to one who pervades all - the omnipresent’. Therefore, true ‘upãsana’ (worship) is to look at Bhagavãn as One who is present everywhere. In Upadesa Undiyar, Ramana Maharishi says, ‘Ennuru yãvum irai yuruvãmena enni vazhipadal eesanar poosai’ - worship of the Lord is to look at all beings as verily His form.

To think that Bhagavãn is in ‘archãvatãra’ (idol) is the first step. When Bhakti reaches ‘parãkãshta nilai’ (highest state) the presence of Bhagavãn everywhere is realized. In this highest state, one realizes that the Lord exists everywhere. Brahmendra sings, ‘Sarvam Brahma mayam’ - all is verily Brahman. Bhadrãchala Rãmdãs sings, ‘Antã Rãma mayam’ - everything is verily Rama. He sings that whatever falls in his line of vision is nothing but Rama. Kabirdãs sings in one his ‘dohãs’, ‘Guru kripa anjana’ - if one applies the ‘kãjal’ (collyrium) of ‘Guru kripa’ (Grace of the Guru) to the eyes and looks at the world, it appears as verily Rama (and nothing else).

Bhakti consists of several ways. Some people have attained Bhagavãn through mere performance of ‘archana’ (worship); some have attained Bhagavãn through mere ‘smarana’ (remembering); some have attained Bhagavãn through mere ‘kirtana’ (singing His praises); some have attained Bhagavãn through mere ‘vandana’ (prostration/adoration); some have attained Bhagavãn through mere ‘kathã sravana’ (listening to His stories). All these are found in bhakti mãrga.

Jnãna has been attained by the mere consumption of ‘Sadhu ucchishta’ (the left over from the leaves of Sadhus)! In Bhãgavatam, Sage Nãrada says that he developed bhakti only in this manner. He says that he earned bhakti only by eating the ‘ucchishtãnnam’ of sadhus. ‘I developed taste for their dharma’-‘dharma ruchi pravartate’, says the Sage. A dumb child began speaking on eating the ‘ucchishtãnnam’ of Bodendra swami. This dumb child gained jnãna in this way.

Ramanuja who came into this world to establish ‘Visishtadvaita’ longed for the ‘ucchishatãnnam’ of his Ãchãrya Kachhiappanambi. But, his desire was not fulfilled. Kachhiappanambi was not a Brahmin by birth while Ramanuja was a Yateeshwara (ascetic) born in a Brahmin family. This shows the glory of ‘ucchishtãnnam’ of Sadhus. ‘Jnãna, bhakti and vairagya that are earned through lot of effort and trouble in several janmas (births) are earned very easily through the ‘ucchishtãnnam’ of the Guru and sadhus, say Bhakti grantãs. ‘ ‘Sidda shuddhi’ (cleaning of the mind) is attained easily in this way’, say Bhakti grantãs. Vedantis call the ‘Hitopadesa’ of sadhus as ‘ucchishtãna’. They lable this ‘tattvãrta’ (philosophical meaning) for ‘ucchishtãna’.

Parikshith* did only ‘katha sravana’ (listening to the story). Dundukãri, son of Ãtma deva, was asked to do ‘katha sravana’ of Srimad Bhãgavatam to be relieved of fear (‘bheedi’). He was not instructed to follow the teachings of Bhãgavatam but only to listen to Bhãgavatam. Thus, through mere listening to and reading of Bhãgavatam, several Mahãns have attained Moksha.

In the same way, dhyãna (meditation) is done in different ways by different people. Some do dhyãna as one would a picture; some do dhyãna in ‘bhãva loka’ - as if he/she is going to Vrindãvan and meeting Bhagavãn there. If we visit Vrindãvan once and see the Kshetra with one-pointed mind, it comes to stay in our mind. We then begin to (re) live those moments. The mind pictures the flowing Yamuna and goes on to have a bath in it, has darshan of the Lord Bãnke Vihãri, has darshan of Gopeshwara, visits Vamshi vata. One can do dhyãna like this. When Mahãns visit holy places, it comes to stay in them. The other day while speaking on Krishna it was pointed out how he could imitate anyone from a king to a street juggler! One day little Krishna stood holding the finger of his father and watched the plays of a street juggler, along with other ‘Gokula vãsiis’ (citizens of Gokula). The very next day the whole Gokula was gathered at Nandababa’s door step to witness Krishna perform the very act of the juggler with perfection! It was the same when a man came to set the holes in cooking utensils. Little Krishna sat next to this fellow and learnt the tricks of the trade. The very next day he was helping all the ladies with their leaking utensils! At first he would watch along with the others but the very next day, he would perform the act with the perfection of a professional! This is because he had such high intelligence to grasp every subject matter.

Once, a disciple of Ãdi sankara wrote a wonderful granta (Text). He showed it to his Ãchãrya who read through it in a moment. By accident, this granta was burnt to ashes. Sankara feeling that his disciple would be deeply grieved, asked him to bring a palm leaf and wrote the whole text matter in it though he had read it only once. This is possible for Mahãns.

Thus, there are several ways to attain Bhagavãn in bhakti upãsana, karma mãrga, etc. However, these can be broadly divided into two categories. One is to await the Grace of Bhagavãn and the other is to trust sãdhana (spiritual practice).

In bhakti mãrga, too, bhakti done with any expectation is not deemed to be of high standard. Truest bhakti is to be like the ‘chakora’ bird. The ‘chakora’ bird has boundless love for the Moon. It would just keep looking at the Moon. Once the Moon disappears, it will remain in ‘Chandra smarana’ (thought of the Moon) and await its return. In one song Ãchãrya speaks of ‘ãntholam (swing), pativrata stree’ (loyal wife), ‘gãnta kal’ (magnet), etc. Just as a chakora bird awaits the Moon one should await Bhagavãn’s ‘mukha ullãsa’ (Bhagavãn’s lustrous countenance). Mira possessed this kind of bhakti. There is no other ‘tãtparya’ (purpose) for this kind of bhakti. Do you understand? Bhagavãn, Bhagavãn, Bhagavãn! Only the thought of Bhagavãn. If it is Krishna that one desires, then there should be no other thought other than Krishna. Only such kind of ‘bhãva’ is true bhakti. All other kinds of bhakti are only an ‘anga’ (part) of this bhakti; bhakti sãdhanãs. What is ‘jnãna bhakti’?

We should always look forward to the ‘mukha ullãsa’ of the Lord that we worship. We should always keep looking at Him, keep enjoying Him and speaking to Him. There is no place here for anger, hatred, avarice, selfishness and worldly ‘kãma’. If we entertain any of these, it becomes an ordinary bhakti. The other is ‘loka atheetha bhakti’ where the desire is only Bhagavãn. They are unable to do any work. They are unable to enter (‘pravritti’) into any worldly affair. This is because such thoughts do not rise in their minds. Only if thoughts of Krishna fade can another thought enter! But thoughts of Krishna do not fade at all. They live in that ‘bhãva’ always. So, no thought relating to ‘loka’, ‘dharma’ enters their minds. ‘Loukiikam, vaidikam karma na karoti yata vidhi’. Vaidika karmas are dhãrmic. But, they are unable to perform even these ‘karmãnushtãnãs’ like ‘sandhya vanadana, etc. Why? Their minds do not move towards even these ‘dhãrmic’ thoughts. They are drenched in such boundless ‘premai’ (Love). ‘Bhãva’ is incomprehensible by anyone in this world. They are immersed in the thought of their ‘upãsana’ God. What happens then? They are so full of ‘smarana’ of their ‘upãsana’ God that they merge into It. They and their God finally become one! They are replaced with the God of their worship!

Krishna lifted Govardana, Krishna danced on Kãliya, Krishna destroyed Putana. Krishna is so full of compassion (‘Deenadayãlu’) that He only blessed all with His Grace - ‘kim dayãluva charanam vraja’ (‘Putanamoksham’ -- Liberation of Putana). Can there be anyone as compassionate as He! What did He (the Lord) do on destroying Putana? As in the game of soccer, there is a goal at the far end into which the Lord kicked these balls that were Putana, Trinãvarta, Sakatãsura, etc.! This goal is beyond ‘Prakriti’ and is called Sri Vaikunta! Ball after ball kept falling into this goal and Vaikuntapati was astounded at such quick fall of innumerable balls! So, it is said, ‘kim dayãluva charanam vraja’ - such compassionate a Lord cannot be seen!

Bhagavãn performs such astounding feats of lifting Govardana, dancing on the poisonous Kãliya. He is a Jnãni enjoying ‘Brahmãnubhooti’. We, therefore, feel attracted to Him when we read His Charitra. We feel full of love (‘premai’) and bhakti for Him. We thus become fearless in the security of the feeling that this Krishna is one who had lifted the huge Govardana. He is one who drank up the forest fire, who destroyed Putana and other asuras. If we surrender to this Lord (who has performed such great feats), He will surely safeguard us from all dangers. This is one kind (‘riiti’) of bhakti. Should we not be sure of the power (‘pãrakrama’) of the one whom we look upon for protection? That He is, indeed, such a ‘pãrãkramasãli’ (powerful one)? Someone can assure us of protection from all the vagaries of life. But, should we not know if he/she is possesses this power? What is the use of taking refuge in one who is powerless? Of what use is the word given by a pauper about extending financial help? Nothing! He has not a pie in his own pocket and he assures us of financial help! Here, is this Lord (Krishna), in whom we seek refuge, powerful? Yes, indeed! He is! You surrender to Him with the thought, “This Lord lifted Govardana, drank up the forest fire, killed Putana, so, He can protect me from the dangers of life.” But, what happens? Being a ‘kripãlu’ (Merciful One), the Lord says, “I need not come to your protection. I will bestow you with this power!” and transforms the devotee as verily Himself. What does the Lord do? ‘You need not come to me in trouble. I need not protect you. You become one with my ‘prabhãva’ (glory)!’ which means that you also become a ‘Brahma jnãni’.

If one surrenders unto Bhagavãn, instead of protecting us from danger He transforms us as a ‘Maha purusha’, as Himself. ‘Sharanãgati’ (surrender) is not an act - one cannot just say in mere words ‘I have surrendered unto you’. ‘Drida viswãsa’ (steadfast faith) is the basis for ‘sharanãgati’. Surrender devoid of faith will not be successful. Mahãns are like this.

Jnãna is born only by knowing the Lord’s ‘Prabhava’, by listening about Him, reading about Him. Not otherwise. Do you understand? If we desire to become like Krishna without any ‘Krishna sambanda’ (connection), it cannot come about. Do you wish to become a Jnãni? You should then do ‘upãsana’ of Krishna to attain this. You must listen to Krishna’s stories, learn about his power (‘parãkrama’) and do bhakti, only then will jnãna dawn on you. This kind of jnãna will not be born in you by doing just japa and dhyãna. Alternatively, you should surrender to a jnãni who knows Krishna. Only by taking refuge in one who has ‘poorna jnãna’ (total knowledge) can another get jnãna. Wherefrom would he have then attained ‘poorna jnãna’? Only from Bhagavãn. This is how a ‘parampara’ (lineage) has been coming down for us (in this country). We should, therefore, surrender to this kind of a ‘prabhãvashãli’, that is Bhagavãn.

What does Bhagavãn say? ‘Child! You need not keep coming to me for each and every problem. There is no need for me to protect you. I will transform you like ME! What happens once you become like ME? You will not feel ‘sukha or dukkha’ (joy or sorrow). I, therefore, bestow this state on you.’

Thus, one way is to await the Grace of Bhagavãn and the other is to look up to sãdhana. Looking upto the Grace of Bhagavãn seems very easy but, in reality, it is very difficult. This is not a feeling that can be created. It is born of itself (‘thãna siddikkak koodiyadu’). For this, one should feel ‘premai’ naturally (‘swabhãvama’). Even though sãdhana is difficult everyone can practice it. But awaiting the Grace of Bhagavãn has to sprout up in one’s heart naturally.

I perform upanyãsas here and at other places. Many people come to listen to me. I tell you all, ‘Do bhakti, dhyãna and vichãra’. But, are all these - the ten or hundred or a thousand who attend these lectures/discourses - the ‘adhikariis’ (deserving aspirants) for this? One may question, “You are saying ‘Bhagavat vishaya’ (spiritual matter) to all. You are asking everyone to do dhyãna and Vedanta vichãra. Do all deserve to hear or learn about these?” This question arises in me, too. Is that not right? When I do upanyãsa on Vedanta or bhakti, innumerable people listen to it. But are all ‘adhikãriis’ for this? Even while musing in this angle, another question rises in me, “Am I doing upanyãsa to all in the world? There are billions and billions of people in the world. Am I telling these to all in the world? No! My upanyãsas are not being attended by all. Some 10, 50, 100, 200 or a 1000 people attend it. The number depends on the place of upanyãsa. And it is to them I address. Why do these people come to this place of upanyãsa? It is the Will of Bhagavãn! That is the reason for their coming here. Is that not right? It cannot be said that people attend these upanyãsas due to publicity or because of some other reason. It is Bhagavãn who has Willed it. Bhagavãn has Willed that these matters should fall in their ears. They are, therefore, ‘adhikãriis’ to listen to it. We cannot say that all are not ‘adhikãriis’ to listen to the upanyãs. Some may begin practicing what has been spoken in the upanyãs. In the case of others, just listening to these may be for some good cause. It may come into practice at a later stage. Bhagavãn has Willed that such spiritual matters fall in their ears and that is the reason that these people come to this place.” This is the only explanation for it.

So many people come here and to listen to my words. My duty is to tell. If one questions, “Why do all these people come here?” They have come not at my invitation nor have any posters been pasted around the town. Do all in the world or the town come here? What is the connection between me and those who come here? Some power (‘shakti’) is drawing them here. That ‘shakti’ has decided that these matters should fall into their ears. Therefore, each one enjoys its fruit (‘phala’) as per his/her level - to the extent one puts it into practice.

Thus, awaiting ‘Kripa’ (Grace) is one type of ‘mãrga’. It is very joyful to hear about this ‘mãrga’. It is also full of ‘ãnanda’ (joy)-- Just looking at Bhagavãn and just enjoying Bhagavãn. In Chaitanya Mahaprabhu charitra, we find that he was always drowned in bhakti bhãva. It is a very fine feeling.

Now, I go to Perumal. I adorn Him with clothes and offer flowers to Him. Even if I stand in His ‘sannidhi’, touch His ‘Thirumeni’ (divine body) whence my mind is set elsewhere, there would be absolutely no link between Him and me! Is that not right? The connection between Perumal and me is only through ‘manas’ (mind). I should entertain thoughts/‘bhãvas’ such as, “I am offering this garland to Him. It is very beautiful on Him! I am doing archana to Him. He is here protecting me.”

Even in ‘bhãvas’ one finds ‘rajasic’ bhãva, ‘tamasic’ bhãva and ‘sattvic’ bhãva. Doing all these, as duty is one thing - you feel that you should not eat without doing puja to Krishna. Performing specified number of japa per day as if it has been forced on you is not good. This is not the basis of ‘premai’ (love). Affection and not duty should be the basis. We should do Love-filled, ‘Bhãva’-filled bhakti/upãsana (worship).

In Gita, Bhagavãn divides food into three types - rãjasic, tãmasic and sãttvic. Even Time (kãla) and devas are categorized under these three - tãmasa, rãjasa, sattva. But Srimad Bhãgavatam outbeats Gita as it goes beyond rajasa, tamasa and sattva to the fourth state - ‘Nirguna’. ‘Nirguna ãhãra’ (food), ‘Nirguna pradesa’ (place), ‘Nirguna upãsana’ (worship). ‘Mama mandiram nirgunam’ says Krishna - My temple is ‘Nirguna’. What does Nirguna mean here?

Ramakrishna Paramahamsa used to narrate a beautiful story for this. Once three thieves went into a forest. One man got caught with these three thieves. The three thieves were Rãjas, tãmas and sattva. The rãjas thief taking pity on the man saved him from tãmas. The sattva thief saved him from rajas thief and accompanied him upto the edge of the forest and left him there saying, “I should not come beyond this.” So, it means that one should go beyond all the three states to attain ‘Moksha’ (Liberation). Only if all the three states - rãjas, tãmas and sattva - fade away can one attain ‘Moksha’. What is beyond all these three states? ‘Brahma swaroopa’! Brahma swaroopa does not possess even sattvic tendency.

Whom do we call a sadhu? One in whom rajasic and tamasic tendencies have died and only sattvic tendency is alive. But for a ‘Nirguna jnãni’ even the sattvic tendency dies away. Do you understand? Even the sattvic tendency falls away. The ‘Brahma jnãni’ has no ‘vãsana’ of any kind.

What is the place that is beyond all the three states? ‘Mama mandiram’ - My temple! ‘If you see My temple do not think that it is sattvic!’ What is it? ‘Brahma mayam’:‘Nirgunam’.

What does He (Krishna) say next? Do you desire ‘Nirguna ãtmajnãna’ (The formless Self)? What is greater than sattva? ‘Mama prasada’. Eat my ‘naivedya’. You will attain ‘Nirguna’ state! Do you understand? Worshipping ME is ‘Nirguna upãsana’. So, says Lord Krishna in Bhãgavatam. In Gita, He stops with Rajas, tamas and sattva states whereas in Bhãgavatam He has gone beyond these three, to ‘Nirguna’.

Nãg Mahãshaya was a disciple of Ramakrishna Paramahamsa. He would never eat without offering (‘naivedya’) to Ramakrishna Paramahamsa. He would never eat any food received, without offering to his Guru. Once, he came to the mutt behind Dakshineswar. A big temple has been built there. The temple had been locked. The swamijis pleaded with him to eat. But, he refused, “I will not eat without doing ‘naivedya’ (offering) to Ramakrishna!” What do they do then? They open the temple at such untimely hour (‘akãla’), perform ‘naivedya’ and then give it to him. His ‘niyama’ (rule) was like this. Vivekananda used to say, “I have gone around the world and seen innumerable sadhus but have never seen one like him!”

Just as Sridhar ayyãvãl, Nãg Mahãshaya also brought the Ganga to his house, effortlessly. His aged father desired to have bath in the Ganges. Immediately, Nãg Mahãshaya dug a hole in the house ‘mithham’ (courtyard) and Ganga gushed in. Our ‘Bhãrata desa’ is filled with such glorious personalities (‘prabhãvasãliis’). His feats were all due to his humility and Guru Bhakti!

So, what should we do? To follow ‘kripai’ mãrga is one style. It is a very beautiful and great (‘uthhamamãna’) mãrga. So many of us come here. How should we hold our ‘manas’ (mind/thoughts)? ‘We can attain Bhagavãn. He is easy (‘sulaba’). We can see Bhagavãn.’ We should have such self-confidence. Only with self-confidence as the base can you attain Bhagavãn. It is only ‘manas’ that is the reason for everything. Any ‘sankalpa’ done by the ‘manas’ will definitely come to be. Do you understand?

What is the reason for doing ‘sankalpa’ with the mind and strengthening it? One should control the five ‘indriyas’ and increase ‘mano bhala’. Eat only to survive. Do not eat anything more. Do not talk, do not eat, do not sleep. Do not do anything. What should you do? Increase your ‘mano bhala’. Once your ‘mano bhala’ increases, use it completely for your ‘upãsana’. With ‘mano bhala’ whatever you think will come to be. But that is different. What should you use the ‘mano bhala’ for? Attaining ‘Ãtma jnãna’ (Knowledge of the Self). For the darshan of Bhagavãn; for ‘sidda shuddhi’ (cleansing the mind); for ‘vairãgya’ (dispassion). It is for these that we should use our ‘manas’ that has been strengthened.

In the book narrating Lahiri Mahãshaya’s life, we come across an incident. He is sitting in front of his Guru. He has become very thin. The eyes have sunk in. He is dogged by some disease. His Guru tells him, “Sariira (body) is only the imagination of your ‘manas’.” Lahiri Mahãshaya could not believe it. The Guru challenges him, “Shall I show it to you? Shall I do ‘sankalpa’ that you are fat?” As soon as the Guru took up this ‘sankalpa’, Lahiri Mahãshaya’s body weight increased by 50 kilos. This happened not after some ten days but that very moment! When he returned home, his terrified mother asked him, “What is this? You have returned home so fat?” What is the reason for this? ‘vyãdi’ (disease) and ‘bhaya’ (fear) are only in ‘manas’. ‘Mano bhala’ increases to the extent we make it one pointed; we turn it towards Bhagavãn. ‘Mano bala’ is the ‘bala’ (power) of ‘manas’. This is only (called) ‘tapas’.

Satsang or Guru is not required if the place is used for gossip or conducting any worldly affair. We should keep doing japa, dhyãna and nãmasankirtan Acquiring human birth is ‘durlabha’ (rare). Having acquired this birth we should make the best use of it. We should make progress in our sãdhana. There should be some meaning in having come to a Guru. Do you know what Aurobindo Maharishi did? He selected 13 disciples. He would speak only to these 13 disciples; he taught sãdhana only to these 13 disciples. To the rest he gave only darshan. He selected 13 persons whom he felt would progress in dhyãna and raised them in the spiritual path. Like those who came to Ramana Maharishi, to Ramakrishna paramahamsa, we should do japa, dhyãna, and there should always be divine waves spreading out from us. Divine waves should gush forth from us. It is possible. Nothing is impossible. Without making effort we cannot come to the conclusion that it is not possible. It is possible if we make the right effort.

We should, therefore, not have any beliefs/thoughts like, ‘It is not possible for me’, ‘I cannot do it’, ‘It is not within my reach’. We should never associate ourselves with people who talk in this manner or nurture such thoughts. This is because their thought waves will affect us. Do not read such kinds of books. Do not have such association. Our association, the books that we read and the Guru that we approach should, therefore, be one that/who will increase our ‘alpa’ bhakti and deepen our dhyãna. We should not allow anything to weaken us.

Do not await some ‘arputham’ (wonder) to happen to you. This is a wrong notion. We should not think that suddenly, one fine day, Bhagavãn will appear before us and bestow jnãna. It may happen. Bhagavãn has the power to do this. It is something that can happen. I have said, “If God thinks, He can make a person divine in a moment.” This has happened in so many cases. But, if it were to happen one day, let it occur on its own. Until then, lead your life as per Bhagavãn’s wish -- as He deems fit. Keep doing japa, dhyãna because death can strike you any moment. It comes all of a sudden. No one knows when and how.

Leading the life for the sake of your wife, children, relatives, etc. is the life of an ordinary man. But Mahatmas go to a state beyond these (‘atheethamãna nilai’). They forsake the world (‘prapancha vãsana’). They do not have any worry about the world. In everything they are advanced than an ordinary man. Their ‘ãnanda’ (joy) is more than him and their ‘shakti’ (power) is more than him. So, Bhagavãn immediately decides, “He is not suited to live in this world. He has no vãsanas pertaining to the people of the world (‘bhooloka vãsi’). Since he does not entertain such ‘vãsanas’ he deserves to go to another ‘loka’.” If, before your death you do not become ‘atheetha’ to the ‘bhoo loka guna’ (different from worldly qualities) and ‘vãsana’, you have to return to ‘bhoo loka’. Why do we come back to ‘bhoo loka’? Because we deserve to live only in this ‘bhoo loka’! This is the reason that Bhagavãn pushes us back here. If our ‘manas’ goes to higher state (‘atheetha’), away from ‘bhoo loka’, then we become a deserving candidate to reach higher ‘loka’.

Why was Mãdhavaswami (re) born back as peacock? If you go through his life you find that he did not have ‘kãma’ (lust). He was a true celibate (‘uthamamãna brahmachãri). Amongst birds, it is only peacock that has least lust. So, his ‘vãsana’ was the cause for his taking this kind of a birth. Why did ‘Keerai pãtti’ come back as a cow? She possessed the ‘vãsana’ of giving ‘keerai’ (greens) to all. It is only the cow that has a mother’s heart, that is, ‘vãtsalya’ (compassion). So, she acquired that sort of a birth (‘vãtsalya poorva’). The cow gives milk to so many children. It is only ‘vãsanas’ that is the reason for rebirth and the kind of birth.

So, this ‘manushya janma’ (human birth) will fly away in a moment. The child that you see today is found to be a young man/lady tomorrow! Time flies. But we cannot regain these days even if we shed tears. Do you understand? Whether I am in town or not, all of you should do lot of japa, dhyãna and kirtan. Do not interfere in others’ affairs. Do not worry about others. Do not listen to others. Do not try to set others right. They will be like that only -- as per his destiny.

Awaiting Grace is one kind of ‘mãrga’ and taking up sãdhana is another type of ‘mãrga’. It is not wrong to do sãdhana even while resorting to ‘kripa mãrga’. The reason is that, when you attain ‘siddha shuddhi’ (clean mind) due to sãdhana, you will be able to do true bhakti. You cannot do this (pure bhakti) now with the sort of ‘manas’ that you have. Now, this ‘manas’ is ‘heavy’ with all worldly affairs. So, you cannot possess true bhakti with such a ‘manas’. What should you do then? Do sãdhana. What will you attain through sãdhana? ‘Siddha shuddhi’. Then, you may also achieve the ‘prema bhakti’ that you desire. If you desire this you can then do bhakti in this way also. So, Sadhus’ association -- Sadhus’ company -- will make you pure (“pavithra’). Therefore, acquire boundless ‘ãnanda’ and boundless ‘shakti’ in this janma itself.

How come Mahatmas do massive work? Because, they have earned such great ‘ãtma bhala’. Not only ‘ãnanda’ (joy) but ‘perãtral’ (immense power) is also earned. So, there is nothing to get saddened. We have attained ‘manushya janma’ (human birth), a good Guru, a good mãrga and are doing good sãdhana. Why then feel saddened? We should only make effort. We should keep doing sãdhana without wasting even a moment. Keep doing japa always.

How was Seshadri swamigal? He used to always keep doing japa, dhyãna, all 24 hours--all through 365 days. In my childhood, it was his charitra that attracted me a lot. It was my favourite. His life was always full of japa, dhyãna, namaskãra and worship. Since his childhood he used to do japa; he would go to the ‘mayana’ (graveyard) and spend the whole night doing dhyãna. Such as these, are only true Mahãns.

What did Ramakrishna Paramahamsa have to say? ‘To forget oneself is the highest puja!’ He was always lost in dancing and singing (the praises of the Lord). He would pick up the flowers, offer it to the Mother and then on himself. We must get this kind of bhakti. This is only true, high bhakti. To forget everything in ‘premai’ (Love) is only true, high puja.

How highly learned Swami Vivekananda was? What a great intellect he was? There were so many Mahãns during his period. He met all of them. But did Ramakrishna Paramahamsa go to school or learn anything? He sat below a tree crying like a madman. Vivekananda was able to take only him as the Guru. Is that not so? Did he take a great scholar who could answer his queries as his Guru? No! You can get educated! You can get ‘vidya’. These are of no use. What is useful? ‘Prema bhakti’. The boundless love (‘ellai illada kãdal’) for Bhagavãn. Affection. It is this that is ‘durlabha’ (rare). Do you understand?

So we must pray to God. Prayer has great ‘phala’ (fruit/power). Sit for dhyãna and gradually fix your mind in Bhagavãn. What should you ask Bhagavãn when your mind goes deep in dhyãna -- when the mind goes for a while to Bhagavãn? ‘I must do lot of dhyãna, do lot of nãma japa, I should always live as you desire. Keep me as you Will. Please remove all the blocks in my mind.’ Such prayers have great ‘phala’. Ramakrishna Paramahamsa says, “There is no use doing only ‘Nãma japa’. Also pray frequently. On the day, even without your knowledge, your mind goes deep in to your Perumal or Guru, that day, pray for the removal of any vice (let it be anything); anything that blocks you. Do ‘arpana’ (offer) of all these things to Bhagavãn. What should you do after doing ‘arpana’?

There is something called ‘yoga peetha’ for Bhagavãn. Do you know what archana is done for ‘yoga Peetha’?
‘Dharmãyai namah’! ‘adharmãayai namah’!
‘arthãyai namah’! ‘anarthãyai namah’!
'iswarãyai namah’! ‘anaiswarãyai namah’!

(Prostrations unto righteousness! Prostrations unto non-righteousness!
Prostrations unto wealth! Prostrations unto poverty!
Prostrations unto riches! Prostrations unto paucity!)
What does this mean? Everything is only in the’ manas’. Place everything as if keeping on the yoga peetha. ‘Artha’, ‘anartha’, ‘kãma’, ‘krodha’, are all found in the ‘manas’. Keep the swami above this. What does ‘yoga peetha’ mean? The puja for the ‘yoga peetha’ is only this -
‘arthãyai namah’! ‘anarthãyai namah’!
‘dharmãyai namah’! ‘adharmãyai namah’!
‘ishwaryãyai namah’! ‘anaishwaryãyai namah’!
What is this ‘yoga peetha’? It is your ‘manas. It has ‘dharma’ and ‘adharma’; ‘artha’ and ‘anartha’; ‘ishwarya’ and ‘anaishwarya’. It has all -- ‘kãma’ (desire), ‘koba’ (anger) and everything. Just as ‘swami’ (God) is installed on a ‘peetha’, install your ‘dhyãna murti’ on this. If you install this way and keep doing dhyãna, your ‘dhyãna murti’ will start sinking in. As the ‘dhyãna murti’ sinks in, all the dirt on the ‘peetha’ that is the ‘manas’, gets destroyed.

Having attained such great a janma as human, you must make the best use of it. If only you wish, all of you CAN become Mahãns-- jnãnis. It is not something that is impossible. You should only exert effort. That is all. Involve yourself in japa, dhyãna and live your life as per my words, to the core and you CAN attain it. It is not as if this is meant for someone else. Do you understand? "

"GOPIKÃ JEEVANASMARANAM
GOVINDA! GOVINDA!"

*Parikshit the last of the surviving Pandavas (son of Arjunas’ son Abhimanyu) had been cursed, by a rishi’s son, to death by the bite of Taksha (Serpent). The king had only seven days to live. He did not become desperate but felt happy that he was assured of seven days of life and went to the banks of the Ganges to do tapas and attain Bhagavãn. There, he was met by the great Suka. The king sought his help in attaining Bhagavãn as he had just seven days to live. Suka narrated Srimad Bhãgavatam (written by his father the great Vyãsa) and Parkshit attained the Lotus Feet of Nãrayana by mere ‘sravana’ (listening) of Srimad Bhãgavatam.

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

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