Premika Bhavanam 15th January, 2003 Pongal day (Festival of thanksgiving in South India for good harvest)

Several questions on spiritual line are being received by His Holiness Sri Sri Muralidhara Swamiji. Selecting those that arise in most people, Sri Swamiji has answered them this day.

Sri Swamiji,

“Hare Rama Hare Rama Rama Rama Hare Hare!
Hare Krishna Hare Krishna Krishna Krishna Hare Hare!”

“I have been receiving several questions from devotees and have chosen a few which commonly arise in many a mind.

The first question reads, “Many opine that if one worships God he is relieved of sorrows in life, is cured of diseases and his financial status improves. But even those who do not worship God lead a prosperous life. Not only this but also those who are devoted to God face sorrows in life, suffer from diseases and face financial difficulties. While it is so [where and] what is the need to worship God?

I hope you understand well what is being asked [here in this question].
There is a general belief that if we worship God many good things will happen to us in life. We think that visiting temples will secure good employment, will cure us of diseases, will help get a good spouse, will help score good marks in our examination, will bring success in our examination, etc. Is it not with such thought that we love God? Do puja to God? When it is so, those who do not accept God, those who do not believe in God are doing very well in life. Not only this but also those who worship God undergo lots of sufferings. It is all right even if one does not enjoy happiness but we find them suffering sorrows. What is the reason for this? Since many devotees have raised this question I have chosen this question.

First of all, we should see why does a person worship God.
Life is categorized into two kinds - worldly and spiritual.
One who lives in this world enticed by the desire for wealth, woman, and fame found in this world is said to be worldly. These enticements are called ‘kãmam’ (lust), ‘kanchanam’ (wealth), ‘keerti’ (fame). One who gives up all these and lives with the desire to attain God is called ‘thuravi’. We use these terms colloquially to denote such people. But, when we go deep into this it can be said that there are no two persons as one who seeks worldly desires and one who seeks God.

All creatures of the world are ceaselessly active. A butterfly is always flying. An ant is always moving about. Beginning from a tiny ‘jivarãsi’ (creature) to Man everyone is carrying on some work ceaselessly (‘oyãmal’). What is the reason? Man and all ‘jivarãsiis’ are seeking ‘sukham’ (happiness/joy). Man desires to accumulate wealth. Why? Because he thinks, ‘if I have lots of money I can live comfortably.’ He desires high offices. Why? Because he thinks that he will earn ‘sukham’. He desires fame because he thinks that there is ‘sukham’ in it. When he eats something he feels some ‘sukham’ in it. When sitting in an air-conditioned room he feels ‘sukham’. Does not every one of us moving about in this world seek ‘sukham’? But, if we appraise to see if we have really earned ‘sukham’ the answer is a simple ‘No!’ We have only to say that we have not acquired ‘sukham’. We search for ‘sukham’. We deem something to be ‘sukham’. But, on evaluation we find that it is not ‘sukham’. There is only a ‘branti’ (illusion), a Maya (illusion) as if there is ‘sukham’. The reason for this is that even today in the world many who are wealthy are not happy.
Even after seeing that those who are wealthy are not enjoying ‘sukham’ we nurture the desire to earn wealth. Many who hold high offices are not happy. Yet, the desire to attain high offices is not given up. Those who enjoy fame are not enjoying ‘sukham’. Still the desire to attain fame does not leave us. All these people do suffer in life. Money, post or fame is not the means for attaining permanent ‘sukham’. Even they suffer sorrows in life. They also suffer. Even they meet with death some day. Even after seeing these - how even the wealthy suffer and how even the famed one is struck with diseases - the ‘moham’ (delusion) for wealth, the ‘moham’ for fame does not leave us. We possess such insatiable ‘moham’ for worldly things. The nature of the mind is the reason for this. Mind is one that goes towards the world.

What do we understand from this? Man desires to be in ‘sukham’ always. Even while desiring ‘sukham’ he wishes it to be permanent. He desires to get married. Even after observing that many a married person is not happy in married life he desires it (married life). What is the reason? ‘Moham’ (delusion)! Such a [great] Maya is covering [blinding] him. It is because of Maya he desires all these. Even while he desires such worldly things he knows that those who have sought these ‘sukhams’ are not happy today. Yet, he moves towards achieving these. Everyone in the world desires ‘sukham’. Everyone desires happiness. It is only to be happy he gets married, begets children, studies, takes up employment, earns money and goes abroad. ‘I must be happy in some way. If I get all that I desire I will be happy,’ so he thinks. But once his desire gets fulfilled another desire takes hold of him. When this is fulfilled another desire arises. So it goes on. He goes on searching in this manner. He is only searching for ‘sukham’ in the world.

Well! What does the ‘thuravi’ search? The ‘thuravi’ is also searching only for ‘sukham’. Why is he doing bhakti to God? performs dhyana of God? If you put this question to him, he says, “I am doing dhyana only to be happy.” Thuravi is also searching for ‘sukham’. Here, let us take ‘sukham’ to be ‘ãnandam’ (Bliss). A ‘Thuravi’ is searching for ‘ãnanda’ and so does a man involved in worldly life.

Where is ‘ananda’? Only God is [verily the form of] ‘ananda’. God is verily the form of ‘ananda’; verily the form of Love. Only when we attain God we will get ‘ananda’ or ‘sukham’, whatever you may term it. Thus, we who are searching for ‘ananda’, we who are seeking ‘sukham’ are searching only for God. Do not those in the world desire only happiness? Does not a ‘thuravi’ also desire happiness? Are not both searching for the place where ‘sukham’ can be attained? But, there is a difference between a ‘thuravi’ and the one involved in worldly life! A difference! What is the difference? A ‘thuravi’ knows the right place where ‘sukham’ can be attained and the way to attain it. Whereas those involved in worldly life do not know where real ‘sukham’ can be got and the right way to get it. This is the one difference between the two!

You should not feel sorry for the one who has taken to ochre robe and embraced ‘thuravu’ (asceticism). There is no need for you to pity him, ‘Oh! It is a pity that in this young age he has given up worldly pleasures/comforts and is seeking God.’ You need not feel sorry for him in this manner. If a ‘thuravi’ acknowledges your sympathy then he is not a proper ‘thuravi’. This is because it is only the ‘thuravi’ who has to feel sorry for you! It is only the ‘thuravi’ who has to pity you. The reason for this is that has not the ‘thuravi’ given up trifling ‘sukham’ and has undertaken the search for the highest ‘sukham’? Has he not given up ordinary ‘sukham’ and is seeking permanent Bliss (‘niranthara sukham’)? Then he is (certainly) more intelligent (‘arivãli’) than we are. He is smarter than we are. So, there is no need for us to feel sorry for him; sympathize with him; pity him. Truly, it is only he who has to feel sorry for us looking at our condition! This is because he is doing what has to be done. Worshipping God is (only) for permanent, eternal Bliss. That ‘ananda’ can be got only in God. It cannot be got in worldly comforts. The first and foremost idea behind bhakti is this only.

Even if due to ignorance we do bhakti to God with the idea of securing money, good job, etc. gradually it will lead us to real bhakti; to seek real ananda; to know the ‘Atma swaroopa’; to know our real Self. Doing Bhakti for money, fame or for any otherworldly ends is very low. If you ask, ‘Won’t God give all these?’ [the answer is] ‘Certainly He will.’

Now, when you raise the doubt, ‘even those who do not do bhakti are leading happy life,’ it is because enjoyment of ‘sukha’ (happiness) or suffering of ‘dukkha’ (sorrow) is only because of the ‘pãpa’ (sins) and ‘punya’ (good merits) done by him in his earlier births. If a man had done lots of good deeds in his earlier births but is an atheist in this birth God will not say, ‘I will not give you the ‘phala’ (fruit) for your good deeds.’ The results of ‘punyãs’ done in earlier births have to reach him. He may be an atheist in this birth. He may or may not accept God. This is not the subject matter here. In many of his earlier births he has done lots of good deeds and he is enjoying their fruits now. Those who are doing bhakti [to God] now might have done lots of ‘pãpa’ in their earlier births and hence are suffering their ‘phala’ (result) now.

If we are deeply devoted to God and if our hearts melt with love for God our sins will be erased and good things will happen to us. Deep devotion is required in bhakti to God. It should be true bhakti, right bhakti. It (bhakti) should be one done in the right way. We should do bhakti with one-pointed mind. It is indeed true that through one-pointed devotion sufferings in our lives can be wiped out. Such things have happened. We have, while speaking on God/Mahans, spoken how many Mahans have performed innumerable wonders. It is not impossible. But, [you should realize] that it is not as you think - that if you go to temple just once such things will happen. Such things can be experienced if you have one-pointed, true, sincere bhakti. There is absolutely no doubt about this.

So, [it is only] due to ‘pãpa’ (sins) and ‘punya’ (good merit) a man attains ‘sukha’ (happiness) or ‘dukkha’ (sorrow) in this birth. Whether he is a bhakta of God in this janma (birth) or not is not the question. However, worship of God is only for the sake of God. Worship of God is only for attaining eternal Bliss (‘ananda’).

The true ‘thuravi’ knows where real ‘ananda is while the man of the world does not know. Since both are only searching for ‘ananda’ both are searching only for God. There is no doubt about this at all. So worshipping God is only to take us to a high state. Though we may be in possession of many things, though we may increase our comforts through various ways we cannot attain real ‘sukham’.

Why do we not earn real ‘sukham’ from these?
I wish to make you understand this -- mental happiness is only the highest of all ‘ananda’ [and not physical ‘ananda’]. You may be sitting on a silken bed or live in a big palace. Your room may be air-conditioned. You may possess all physical comforts. But, now, let us say that someone has abused you and you come to hear of it. The mind immediately fumes. Does it not? You are sitting on a silken bed, in an air-conditioned room but your mind is fuming. The physical atmosphere is not giving you peace of mind. Your mind is fuming. Is this not the situation [experienced]?
Thoughts gush up in you, ‘How dare he speak about me in this manner?’ Thus, you lose your temper. So you rage with anger. You become furious. Your mind fumes. Have you not lost your peace of mind due to this? When someone abuses you it does affect you. Does it not? It does! You do not remain unaffected. If your mind is affected then your whole state is affected. Your state changes. If ‘ananda’ is received from external objects this state should not change on hearing such news, for, you are occupying a silken bed in an air-conditioned room. You have all comforts around you. But, it is the mind that has been affected.

Likewise, are there not people who, in spite of possessing all comforts drink alcohol and lie in an unconscious state? Why? So many pleasures await them outside. But ignoring all these they drink something that intoxicate them and lie forgetful of themselves. From this - taking intoxicating drinks and lying unconscious - we know that ‘ananda’ got from within is greater than that obtained from external objects. But the ‘ananda’ got from intoxicating drinks is ‘tãmasa ananda’; it is akin to that got from sleep or it can be said to be a much lower state than that. But, ‘Brahmananda’ cannot be described at all. It contains such great Bliss (‘ananda’). And this ‘ananda’ is permanent.

We go to the shop. We buy something. Even as we buy we ask the shopkeeper, ‘will it last long?’ Does not man desire only things that would last long? Similarly, if ‘ananda’ is earned it should be permanent. There is no use of that ‘ãnanda’ that comes and goes. Only spiritual Bliss (‘Irai ananda’) is eternal. Worshipping God is only for attaining that state. That is the truth. If we pray to God for worldly things [that are of low status] we will certainly obtain these. But, for eternal Bliss we should have deep one-pointed devotion and know the right way.

God is like a good judge. He does not see any differences as a devotee or a non-devotee. Just as a good judge would offer punishment to his own child if he has committed wrong, so too does God, since He has ordained that such and such phala is enjoyed/suffered for such and such ‘punya’ and ‘pãpa’, respectively, bestow the ‘phala’ of ‘pãpa’ and ‘punya’ on everyone. This is the reason that God’s devotees also suffer. And those who are not devotees also enjoy happiness.

The appropriate answer for this is that these are all due to ‘pãpa’ and ‘punya’ that one has done in his/her past lives.

The next question that we take up is,
“Today Science has been successful in making many valuable inventions and discoveries. At this juncture is it still necessary to speak matters such as Spirituality, God, etc.?”

None can refute the progress of Science today. Whatever Man had speculated about and thought was impossible have indeed been made possible today. For example nobody thought that one could reach the Moon. But, today man goes to the Moon quite easily. Through the Satellite (without the use of physical power wires) we are able to contact anyone within fractions of seconds wherever they are; in whichever part of the world they are. Sitting at home in our room we watch events that take place in some far off place.

Through successful research computers, Internet connections, other modern techniques of telecommunications and other modern facilities have all increased. All these modern equipments/facilities have become a necessity in our day-to-day life. For example, we are unable to live without electricity even for a second. We have arrived at this sort of a situation. We are unable to bear if the electric fan fails. We are at a loss to know how to spend our time if there is no television. We are unable to live without television. We find it very difficult if the telephone goes out of order even for a day.

Such modern facilities have increased multifold. All these are only happy matters. Through the invention of airplanes transportation has been made easy and quick.
Science has progressed in all fields - transportation, medical, telecommunication, etc. Today modern facilities have come about in all fields. The reason for such progress is due to the new generation conducting further research in these fields and making subtle/fine findings. They have given us such findings. Is this not due to this that we have benefited so much? While seeing the modern facilities we do feel happy. I am not one to say that modern facilities should be ignored. We should use modern facilities in the proper way; in the right way. We should not ignore modern facilities. It is sheer stupidity to ignore something just because it is modern. If they are put to proper use we reap the benefits. There is advantage in everything.

At the same time we should take note of one thing well. In this modern age when so many discoveries have been made/inventions come about are we able to live peacefully? In this age of modern living newspapers carry news that sadden us. Why does the mind feel sad? We speak of 2002/2003. How far has Man developed? Has acquired education? Has become civilized? When we question, ‘Has Man, through education for such long years, become intelligent and does he lead his life in a civilized way?’ the answer is No! He has/does not. Are all these modern facilities keeping us happy? No! What is the reason?

When I was a child I have heard people say, ‘Look at India. Bribery is found only in India. Look at India. Only in India there are superstitions. Look at India. There is no discipline amongst people.’ All would speak so lowly about our own country. But, today when communication has progressed to a great extent we find that corruption is found in all countries, bribe is in vogue in all countries. Likewise, violence is found in all countries. Superstitions abound in many countries to a larger extent than is found in our country. Indiscipline is found in all countries. Through Television and newspaper we find absence of peace in many countries and in most states of our own country. Day-to-day life of the people has been affected. Safe return of one who leaves home has become verily a big question mark. War will not come to a stop just because atom bombs or use of other arms have been banned. Man would fight with his hands or throw stones at each other. Is there not enmity at heart? Till such enmity exists there will be wars. Till there are wars there will be violence in that place. Disturbance and violence exists even at this stage when modern facilities have increased in medical, telecommunications and in Man’s day-to-day life. The reason for this is that while education for such a long period should have turned Man civilized he is ruled by emotions and not by intellect. He thinks not intellectually but only emotionally. Till such time Man thinks emotionally violence - one man destroying another - will certainly exist in the world.

Emotional Man (‘unnarvu poorvamãna’) should first be transformed into an intellectual one (‘arivu poorvamãga’). That intellectual one should become love filled (‘anbu mayamãga’). Education is required for the emotional man to change into an intellectual one. And this education should not remain merely a bookish knowledge (‘yettu arivu’). He should try to bring it into practice (‘anubhava’). That man who brings the gained knowledge into experience should become love filled (‘anbu mayamãga’). Another reason for violence and disturbances is the absence of Love between man and man. One man does not love another. This is the reason for violence today. If man has to love another man he should understand God who is sheer Love. If one understands God who is the very form of Love, love will spring forth from him. He will exhibit love towards all in the world and when love springs forth there will be peace in all places, everywhere. We will then be able to see a peace filled world; a peace filled Bharata desa.

Progress of Science is said to be intellectual progress (‘arivu vallarchi’) and in one aspect one may say that it has no connection with spiritual progress; it will not affect spirituality. Though there is scientific development spirituality is necessary. Spirituality is certainly necessary. Spirituality is to convert man into man. Man is with animal nature. Is he not? Spirituality is to eradicate this animal nature of his and change him into a love filled personality. To change him into one who can mix well with the world in all ways is only spirituality. Spirituality is only to transform Man in the right way. Therefore, in spite of modern facilities due to scientific progress spirituality is indeed necessary.

I would like to express one more thing here though it may not seem to have relevance to this question. While looking into our Vedas, ‘Itihasa - purãnãs’ (Epics) it strikes me that spirituality and science are one and the same. The reason for this is that many a matter spoken in our Vedas, Shastrãs and Itihãsa-purãnãs have been proved by Scientists today. Many matters have been proved to be true. Spirituality (‘ãnmeegam’) is not superstition. It is not superstition. It has science as the base. Scientific progress will not affect spirituality in any way. In fact it can be said that a situation might arise when spirituality is needed all the more as Science progresses!

Let us take up the next question. The next question is “What is the sign of a person who has seen God? How are we to identify such a person?”

This person wonders, ‘how are we to know that a person has seen God. Will there be any special signs on him?’

Someone has brought up this question.

Normally I have been pointing out to what the Vedas have said in this context. The Vedas have said, “the one who claims - ‘I have seen God, I have attained Self-Realisation, I am a Jnani, there is no Jnani greater than I am, I possess power that none other possesses’ - has really not seen God!” This is because God is not something to be seen but is to be ‘experienced’. One who has had darshan of God will become Silent. This is the universal reply.

How are we to know a person who has attained complete Bhagavat darshan/Jnana?
What I feel is that mere declaration by a person - ‘I have seen God’; ‘I have attained Self-Realisation’’ ‘I have become a Jnani’; ‘I have attained Jivan Mukti state’; ‘I have cut asunder Maya’, (and advices others) ‘all of you should cut asunder your Maya’ - and describes God to be this or that does not confirm such experience, such knowledge. What is the reason for saying so? Speech is different from experience/knowledge. A person’s declaration that he has seen God or that he has attained Self-Realisation does not establish it. The Vedas and the Upanishads say that such persons who go about bragging that they have seen God or have attained Self-Realisation have really not attained it. The Vedas say that those who have really attained the highest state would not speak out. The Vedas say - ‘Yato vãcha nivartante aprãpya manasã saha' - that Highest Being (‘Param porull’) is beyond words and mind.

Thus, on the question of how to identify Mahans it has to be said that we cannot spot them on the basis of words. Mahans can be identified (only) through their ‘‘charitra’’ (life history), through their life style. The ‘‘charitra’’ of a true Mahan is like an open book. An open book has nothing to hide. Is that not so? If we live with them for some time we find that they (Mahans) sleep alongside others, wake up with others, have food with others. Their life is found to be an open book with nothing to hide. For example, Kanchi Periyava, Ramakrishna Paramahamsa, Ramana Maharishi, Seshadri Swami were such Mahans. From their ‘‘charitra’’ you find that they mingled with all. Where do they sleep? Where do they bathe? What do they eat? These are all open book. There was no event in their lives for them to cover up. This is the first sign of a Mahan.

On seeing such Mahans respect arises in our heart and mind spontaneously. This is another sign. Due to the divinity shining forth from them respect, admiration and even fear arises in our heart without our knowledge. This is another sign.

Thirdly, from the ‘charitra’ of Mahans we find that they face extraordinary events in their lives quite different from what we mortals face. Let us say that a person declares, ‘I have attained Self-Realisation (‘Ãtma sãkshãtkãra’). Let us assume that we take him to be a Jnani. But, you find that he is unable to bear the least physical pain. When a doctor injects some medicine into him he cries out in pain. He fears when a lizard or a cockroach falls on him. So, it is found that there is no correlation between his words or action.

There was a Jnani kown as Jada Bharata. When some people were about to axe him down he stood smiling! When some people were about to axe down Adi Sankara he stood his ground smiling! They did not even oppose the miscreants’ actions. Do you know what Adi Sankara told his captors? Sankara told them, ‘till date I had thought that this body of mine was of no use to anyone. But, if it could be of some use to you go ahead and cut it!’ In the case of Jada Bharata, Goddess Kali could not bear the attempt to kill this great Jnani and coming out of the idol she killed all those who had tried to make a sacrifice of Jada Bharata.

There was a Mahatma by name Sadasiva Brahmendra. Once, a man cut off his arm. Cut off from the body, the arm fell down but Sadasiva Brahmendra just walked ahead without any sign of the occurrence!

Such incidents have occurred in the lives of Mahans. Do not judge a person (to be a Mahatma) by his mere utterances. Move with them and find out. Observe how they behave. Mahans also suffer diseases. There are people who abuse them also. There are people who praise them. Mahans also face situations just like an ordinary mortal. We have to notice the difference in facing the situations. How they view a situation and how we face it. When we observe this we can understand them to be beyond ordinary humans. We find that there is more divinity in them than human behaviour. They possess clemency (forgiveness), the mental capacity to face joy and sorrow in like manner and the capacity to accept abuses and praise alike. They are totally dispassionate towards all worldly things. We will be able to understand all these when we live alongside them or by reading their ‘‘charitra’’. Living with them or reading about them and only by observing their life style we will be able to understand if one is a Mahatma or not. We cannot come to a conclusion (someone being a Jnani) through their self-proclamation or through the mouths of some 10 or 100 people.

A person does not become a Mahatma for the mere reason that a thousand or a lac or a crore seek him. Today, crores of people throng the place of someone who is very popular in some art field. Can one call him a Mahatma because of this? It is not the sign of a Mahatma at all. Many persons holding high offices or many wealthy persons thronging a person are also not signs of a person being a Jnani because they (persons going to them) are also ignorant (‘ajnani’) only. Can one say that they have divine vision (‘divya drishti’)? Or does wealth make a person knowledgeable? He is also a man just as we are. We hold no high office whereas he does. (That is the only difference). We possess no wealth but he does. In fact, his mind is filled with as much or much more filth than ours. Therefore, just because such people worship a person he does not become a Mahatma. All these are not the signs of a Mahatma. Only on reading many a life of a Mahan we learn the way they faced joy-sorrow (‘sukha-dukkha’), praise-abuse (‘stuti-nindai’), honour-insult (‘mãna-avamãna’). Only through this we come to understand about their true glory (‘mahat’), their high standing (‘uyarnda thanmai’).

Generally, while speaking on this subject of identifying a true Mahan what I say is, ‘(you) do true bhakti to God, have sincere yearning to attain God. If you possess real desire to attain God and have real involvement (‘eedupãdu’), He (God) will take you to a true Mahatma/Guru.’ This is the reply that I repeatedly give.

Otherwise, if you wish to know who is a real Mahatma it can be known only through their ‘charitra’ (life history) or through those who have lived with him; and not on the basis of innumerable people thronging him or because he has a big ashram or because he has vast wealth or people holding high offices visit him or because a person proclaims, ‘I have become a Jnani’, ‘I have seen God’. All these do not make a Mahatma of a person. Nor does one become a Mahatma just because he speaks of the past or reads the future. This is because even astrologers can read the past and future. For this reason they cannot be called a Jnani.

Performance of miracles also cannot make a Mahatma of a person. The moment one performs miracles he is exposed to be an ignorant. Performance of miracles is the very sign of ‘ajnana’. No other sign is required for ‘ajnana’. The moment a person performs miracle it is a sure sign of ‘ajnana’ in him! Only the ignorant will perform wonders outwardly. So, we should understand this well. All these are not signs of Jnana.

Jnana remains hidden (‘adangi’), calm (‘santhamãga’) and full (‘niraindu’). Deep compassion, glory and the gush of that Jnana reflect in the face. Deep calmness, peace (‘shanti’) is found (in a Jnani). Sitting in such a Presence is enough. We do dhyana for many hours and we know how difficult it is to control this mind. We find that the mind control that we struggle to bring about through many hours, days, months of dhyana is brought about very easily within few moments in the presence of a Jnani. Some unknown bliss (is experienced). Some ‘ananda’ (joy) as if caressing us (‘varudi kodupadhupole’) is experienced in that Mahatma’s ‘sannidhi’ (presence). Though these are the signs, the truth is that such great Jnanis cannot be comprehended without the blessings of God. This is the truth. I have spoken all these only because I have to say something. But, beyond all these, only if we have the Grace of God, only if God shows it to us can we spot/identify such true Jnanis and not otherwise. We cannot through our effort spot such a Jnani.

“You advocate incessant chanting of Rama Nãma. (Lets us say that) A person suffers from some disease and is also facing financial problems. Should different slokas be chanted for the different kinds of sorrows suffered, viz. disease, debt problem, etc.? - some sloka like the Navagraha sloka (be chanted)? Or is it enough if we chant Rama Nama as advocated by you?”

Do you understand what this person’s query is?
‘In Kali Yuga keep chanting some Name of the Lord. This is the only way to attain liberation in Kali Yuga.’ This is what I have been stressing time and again.
This devotee is asking, “while going through some sloka book we find the words above each sloka -‘for getting out of debt problems’, ‘for getting married’, ‘to safeguard oneself from enemies’, ‘for being successful in examination’, ‘for success of trips being undertaken’ - such wordings are put up. You will find the words, ‘you stand to benefit by chanting these.’ Is it enough if I, who have been chanting Rama Nãm, chant only this Rama Nãma or should I do japa of some other mantra for these problems?”

This is his doubt/question. The answer for this is that Rama Nãma is the name of ‘Parabrahma’ (Brahman). That is the root mantra (‘moola mantra’), first mantra (‘ãdi mantra’) and the highest mantra (‘uyarnda mantra’). Whatever is contained in all other mantras is found in this Rama Nãma itself. Rama Mantra is the ‘ãdhãra’ (base) for all other mantras. While speaking of the glory of Rama Mantra I have said, ‘Thiagaraja swami says, ‘the letter ‘Ra’ has been taken from the Nãma ‘Nãrayana’ and the letter ‘Ma’ has been taken from the Nãma ‘Namasivaya’.’ I have also said that by chanting Rama Nãma one gains the ‘phala’ (fruit) of chanting all other Mantras. I have said that by worshipping Rama one earns the ‘punya’ (good merit) of the worship of all other gods.

I have been repeatedly speaking of Yogiramsuratkumar who lived in Tiruvannamalai. He lived until very recently. Having received the Mantra, ‘Om! Sri Ram Jaya Ram Jaya Jaya Ram!’ from his Guru Papa Ramadas, he always (every moment) did japa of this Mantra. He did japa of this Mantra till his very last breath.
‘Om Sri Ram Jaya Ram Jaya Jaya Ram
Om Sri Ram Jaya Ram Jaya Jaya Ram
Om Sri Ram Jaya Ram Jaya Jaya Ram
Om Sri Ram Jaya Ram Jaya Jaya Ram!’
This what he used to keep chanting always - every moment.

Sometimes he was to be found chanting this Nãma of the Lord and dancing in a trance. At times he would appear to be silent but we can see his cheeks, arms trembling and he would be in some kind of ecstasy. His cheeks would quiver, his forehead would quiver, and his body would quiver. Always he would keep chanting this Rama Nãma. Many a time I have seen him chanting this Nãma loudly or singing and dancing to the tune of this Nãma and immersed in the bliss of this Nãma. I keep seeing this; I have seen this. In Tiruvannamalai, sitting either in Sannidhi street or going around the temple or sitting in any of the shops selling vessels that abound in front of the temple, sitting in many such places and fanning his hand fan he would keep doing japa of Rama Nãma. He would do japa of this Rama Nãma as he kept walking about. He would chant it as he walked about or sitting in one place. If someone came up and prostrated to him he would say, “Rama!”
He always did japa of that Rama Nãma. He always did japa of that Mantra ‘Om Sri Ram Jaya Ram Jaya Jaya Ram!’

Innumerable people have thronged to his presence with different prayers - for marriage, for cure of diseases, for begetting a child, for success in examination, for protection from trouble from enemies, for relief from poverty, for acquiring high posts, for removal of some suffering, for cure of mental depression, etc. Innumerable people have come to him.
If I were to narrate all the events wherein he had blessed people you will refuse to believe them. He has blessed people to that extent. He has done such wonderful ‘anugraha’ (blessing) to people. If you were to hear them all you would wonder, ‘Can such things take place? Can such things happen in this Kali Yuga?’ You would be in awe if you were to hear the incidents that occurred in his life. You will not be able to believe them all. (He has performed) That many wonders! But, nobody knows these! Nobody used to be nearby then. Nobody would have noted them down. I do not know if those who had benefited by him have ever spoken them out or not. Innumerable wonders! (Great) Wonders have taken place. In a nutshell, even works that were deemed impossible were made possible by him. They have indeed come about. ‘Can such things happen? Can it happen in this manner?’ one would wonder. Awe striking!

Someone would come for his blessing for begetting a child and he would bless. Someone with a big heart problem would approach him and he would cure him. One poor lady, a vegetable seller, used to come to Tiruvannamalai every day from a nearby village, sell the vegetables and return to her village. She was very poor. But, she had some blind faith. Before starting on her job, as soon as reaching Tiruvannamalai she used to go to Yogiramsuratkumar (who was then living in Sannidhi street) with the basket on her head, prostrate to him, inform him, “Sami! I am going for my work!” and then begin her job of selling vegetables. This was the routine that she followed.

One day she said to Yogi, “I am unable to attend to my work. My health is not as before. I feel breathless. I checked up with the doctor. The doctors examined me and have opined, ‘you have a hole in the heart. It is very difficult for you to survive. You have to undergo a surgery immediately.’ But, where can I get the huge amount to pay for it? You must only help me out.”
At once Yogi smiled and said, “What can this beggar do, mother? Where is any money with this beggar? We will place your prayer before the Father. The Father will take care.”
Saying this, holding his palm in front of the lady he moved it up and down and did japa.
After four days when she went back to the doctors for check up they were wonderstruck. The reason for this was that there was no sign of the ailment that she had had earlier!

This is only one incident. I can narrate thousands of such incidents. What did he do? Did he do japa of different kinds of Mantra for each kind of prayer? Did you he use one mantra for blessing someone with a child and another for curing someone of some disease? Or did he do japa of some other mantra for relieving someone of poverty? All that he knew was the one Rama Nãma. He asked all of us to chant only that one Rama Nãma.

So, Rama Nãma is ‘kalpaka vruksha’ (the [divine] tree bounty)! It bestows on you everything that you ask standing below it. Standing below a ‘kalpaka vruksha’ if a person does not know that it is a ‘kalpaka vruksha’ is he not the most unfortunate? Is there anyone as unfortunate as the one who stands below the ‘kalpaka vruksha’ and mistakes it to be some other tree? Similarly, if through a Guru you have been initiated into Rama Nãma you will get the ‘Kalpaka vruksha’ - you will get all that you seek. But, you must do incessant chanting of that Rama Nãma (‘uru yettri kollavendum’). ‘uru yera yera tiru arul kai koodum’ - as you do repeated japa of the mantra you receive the blessings of the Lord. You receive as much blessings as the japa performed. Just by the mere chanting of Rama Nãma all the difficulties that you wish to be removed in your life will all be removed, all your desires will be fulfilled, your tapas will even develop to the extent of blessing others! You tapas will not diminish if you bless another through Rama Nãma. If the tongue is used to chanting Rama Nãma, if the person who is in the habit of chanting Rama Nãma blesses another, the ‘phala’ of Rama Nãma will not diminish. Rama Nãmã alone possesses this ‘shakti’ (power). Therefore, Rama Nãma is a ‘kalpaka vruksha’.

At the same time, since I advocate chanting of Rama Nãma you should not question me, ‘You asked me to chant Rama Nãma and I have. But nothing has come about!’ after having chanted for just three or four times. You should keep chanting it incessantly with one-pointed mind and as long as possible.

For example, let us take the mantra for the scorpion bite. There is a mantra through which the poison from scorpion sting can be removed. I have seen this. A victim of snakebite or a scorpion would get up and walk away as if nothing had happened after the relevant mantra for this was chanted. There are mantras for such things. I have seen people who have attained ‘siddhi’ of such mantras. Let us say that someone has initiated you into this kind of a mantra. Having received ‘upadesa’ of this mantra you fail to do japa of it. When a victim of scorpion or snakebite is brought to you and you chant it only at that time, it will not work. What you should do is whenever you find time you should chant that mantra. You should chant it as often as possible so that it gets imprinted in your mind. One should keep on chanting it. Through incessant chanting if you attain siddhi of that mantra and a victim of scorpion sting or snake bite or some poisonous bite is brought to you and you do japa of it some 10, 11 or 108 times, the poison will leave (the body). But, if you do japa of it only at the time of saving the victim it will not work.

Likewise, Rama Nãma is a ‘kalapaka vruksha’. If you have received it through a Guru (‘Guru mukhena’), if a Guru has given it to you, hold on to it tightly. That one (Nãma) is enough. Do not take several mantras. Do not perform japa of several mantras. There is no need.

Samarta Ramdas performed japa of this mantra only. Bodendra Swami did japa of Rama Mantra only. Sridharayyavãl did japa of Siva Nãma only. Look at Mahans having held on to one Mantra and one God. Did not Ramana Maharishi hold on to Arunachaleswara? Did not Seshadri Swami hold on to Kãmãkshi? Did not Ramakrishna Paramahamsa hold on to Bhavadharini (Kali)? Did not Chaitanya Maha Prabhu hold on to Krishna? Did not Mira hold on to Krishna? Did not Thiagaraja swami hold on to Rama? If we do bhakti to one God, to one Mantra in this manner, we can enjoy its ‘phala’ (fruit) very easily. ”

“GOPIKÃ JEEVANASMARANAM!
GOVINDA! GOVINDA!”

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