Devi Kãlotram - Day 10
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Sri Sri Swamiji has been rendering 'Upanyãs' (discourses) in Tamizh. This is being brought to you here.

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

"The nature of manas is to run externally towards worldly affairs.  One who keeps his mind inward and rests in his natural state faces no sorrow in the world."

-- Sri Sri Swamiji

Sri Sri Swamiji,

'Shruti, Smriti, Purãnãnãm, Ãlayam Karunãlayam
Namãmi Bhagavatpãda Sankaram loka Sankaram'

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

" Followers of Karma mãrga held the view that karmas themselves bestowed the fruits. They did not believe in an 'Ishwara' (God) who bestowed the fruits of karmas. Their path was not wrong; the Lord checked only the wrong notion held by them. They used all their powers ('ãvichãra prayog'- misuse of power) to destroy the Lord who opposed their view but, to their dismay, found that they were useless against Him. It was then that they realized that there indeed was a power greater than all their karmas!

In Poompuhãr where idols are sold, one can find an idol of Natarãja wearing elephant skin. This cannot be found in 'Chidambara' Natarãja. This Natarãja is known as Kritivãsa. When followers of Karma mãrga sent elephants to destroy the Lord, He tore the elephants apart and wore their skin on His body! Hence, He is known as Kritivãsa. During our Dwãraka yatra we had darshan of Kritivãsan there. We saw 'mãtru gaya' (just as there is 'pitru gaya') there where Kapila Vãsudeva offered 'pindam' for his mother Devahuti.

Devi kãlotram is an 'ãgama granta'. There are three kinds of installation of deities in temples - 'Bhakti pratishta', 'Vaidika pratishta' and 'Ãgama pratishta'. Ãgamas are classified into many groups. Siva ãgamas are twenty-eight. Thus, Thiruvembãvai consists of twenty-eight verses. But, one does not know if all these twenty-eight 'Siva ãgamas' exist today. Likewise, 'Pãncharãtram' and 'Vaikãnasam' are the most popular in 'Vaishnava ãgama'.

Vaidika puja should not be performed in temples where puja is performed as per Ãgama guidelines; Ãgama puja should not be performed in temples where Vaidika guidelines are followed.

Temples are maintained as per Ãgma Shãstra or Vaidika Shãstra. Only those Shãstris who have learnt the Vedas can perform puja in temples maintained as per Vaidika Shãstra. Similarly, in temples maintained as per Ãgama Shãstra only the 'Bhattãchãrya' or 'Sivãchãrya' who has knowledge of this can perform puja.

Bhagavãn is pleased ('suprasanna') by Bhakti and temples built on such bhakti guidelines are called Bhakti pratishta. Temples as per Ãgama Shãstra are also built later on for Bhagavãn installed with 'Bhakti pratishta' and 'ãgama' puja is performed for the Lord.

The Lord that we have at home for worship falls into the category of Bhakti.

Those who have studied the ãgamas exercise special hold in temples being maintained under ãgama guidelines. A vaidika should not perform homa or any other 'kriya' (ritual) here. There are separate ãgama mantras. Ãgama mantras prescribe how temple 'Kumbãbhishekas' (consecration) have to be conducted, how to transfer the 'Chaitanya' (Divinity) from the 'bimba' (idol) to the 'kalasa' and vice versa, how to bring 'sãnnidhya' in the temple 'gopura', the place of installations of other gods ('parivattãra devata') into the temple, etc. 'Vãstu Shãstra' that is followed while constructing a house ('vãstu' shãstra prescribes how a house should be built - giving guidelines regarding the placement of rooms, kitchen, well, etc.) has come about only from temple construction. While constructing a temple, the demi-gods for the main deity are decided as per the guidelines set by the Shãstras. The 'sãnnidhya' of the main deity is reduced if this is not followed.

Now, in the city of Chennai, we find several temples with the main deity surrounded by many other gods. For example, an Ambãl temple may have a Hanumãr sannidhi and a Rama sannidhi in it. But, these have no place in the shãstras. Every deity has only a prescribed set of other gods to be installed around it in the temple and these have to be installed in the prescribed place; and this is selected with the main deity as the base. The Shãstras also speak of the distance that should be maintained between the main deity and the other deities, their size, etc.

We speak of the specialty of certain deities in certain towns, viz. Durga in a certain town faces east. This is deemed special. In another town Ambãl has 'chalangai' ('noopur'-anklet) on her feet. This is deemed special. But, a similar deity should not be installed elsewhere. This is because these deities must have been installed in those towns due to the 'stala purãna' (history) of that place.

A Mahãn is able to read the past and also predict the future. One who is able to predict the future happenings will certainly have the ability to know the past as well. Therefore, such Yogeeswaras, during their wanderings, suddenly feel the deep Presence ('sãnidhya') of a particular deity in some place. Moreover, they also at once recognize the deity whose 'sãnnidhya' rules the place. Thus, they feel not only the presence of God in a place but also know the particular deity whose presence fills up the place. This is because when they do dhyãna in that place, they have vision of the particular deity very easily as also all other relevant visions. The kirtans on those gods spring forth from them.

Kumaran Kunram near Chromepet, Chennai, came up in this manner. Maha Periyava happened to visit this place and felt the presence of Lord Subrahmanya here. It was only at His behest that this temple was built here. Maha Periyava during His wanderings in the place that is now called Pazhavandãngal (Nanganallur) lay down in the pyol of a small tile-roofed house. In those days this was a forsaken place outside the city limits. Maha Periyava predicted that innumerable temples would come up there in future as many Maharishis had, in the past, performed yãgas there. Now, you do find innumerable temples here. Name the deity and there is a temple for that deity here - Guruvãyurappan temple, Rãjarãjeswari temple, Nrisimha temple, Hayagreeva temple, Karumãri Amman temple, a big Ãnajaneya temple where the deity is some 32' high, Sri Rãgavendra Swami Brindãvan, Siva temple, Iyappan temple, Sathyanãrãyana temple, Venugopãlaswamy temple, etc. are all found here. There is a temple for Sita, too. This is the reason that this place is called Nangai nallur. Nangai refers to Piratti/Sita. Thus, there are Temples for various deities.

Thus, Mahãns can feel the presence of the particular deity in the place even as they feel the 'deiva sãnnidhya'. Why should there be 'sãnnidhya' in a particular place? A Maharishi must have performed tapas there. Bhagavãn must have given him His darshan. Thus, sãnnidhya is created in two ways - Maharishi's tapas and the appearance of Bhagavãn in that place. When the Mahãn who feels the 'sãnnidhya' does tapas there, he has visions of all that had taken place there.

We find Tulasi vana in Uppiliappan temple (South India). Bhoomi Pirãtti herself comes there as a young girl and picks Tulasi. Bhagavãn comes down from Sri Vaikunta with the intention of marrying her. How does Bhagavãn address her? He addresses her as 'Bringi' (Bee) because she jumps from one Tulasi plant to another just as the bee moves from one plant to another. When she runs away, feeling shy, Bhagavãn calls her, 'Shakuntala!' The Lord then tells her, 'I wish to marry you right now!' She tells, 'I am not alone. I have my father.' Who was her father? It was Mãrkandeya Maharishi. Bhagavãn approaches her father and requests her hand in marriage. The Maharishi says, 'Thirunãgeswara (Lord Siva) is my Guru. He lives close by. I have to seek his permission.' When sought, Lord Siva lays down a condition for the marriage. 'I have no objection to this wedding but it is I who will conduct this wedding.' Bhagavãn accepts the condition. Mãrkandeya Maharishi feels sorrowful that Bhagavãn has come all alone like an orphan! Immediately the three and thirty crores devas come down to the earth! The Maharishi hesitates further. He tells Bhagavãn, 'I have brought up my daughter in a very loving way. You should never lose your temper with her.' Immediately Bhagavãn assures, 'Only if one adds salt to his food does one become irritable, which in turn makes him lose his temper. So, I give up salt!' Now, who sees these scenes? Any Yogeswara who does dhyãna there sees these scenes. Therefore, the place having such 'sãnnidhya' of God bestows the blessings on each person as per his/her desire when he/she visits such a place.

Since, we do not have such 'yoga prabhãva' (yoga power) the Mahãns make idols ('archãvatãra') of the relevant deity and install it there. When we see a toy apple or a toy train, we are reminded of the real apple and the real train. Are we not? So, here a 'sannidhi' of Mãrkandeya Maharishi and a 'sannidhi' of Bhoomi Pirãtti have been built as per the 'stala purãna' with the main deity as Uppiliappan. Who does the 'pratishta' (installation)? The Maharishi himself. All these temples are 'Rishi Pratishta' (installed by Rishis). There are different kinds of 'pratishta' - Manushya pratishta (installed by man), Deva pratishta (installed by Devas), Mahaneeya pratishta (installed by Mahãns). To install the deity relevant to the place and worshipping it bestows the highest blessings. When we visit the temple, the Bhattãcharya explains the 'stala purãna' to us.

How to maintain these temples? Ãgama Shãstras speak on the construction of a temple - 'Test the water table in the place, taste the fruits grown there; they should taste sweet, decide the town/village and choose its center; move a little to its right, the five weapons ('Shankha', 'Chakra', 'Gada', 'Gadga' and 'Shangam') of the deity be made of gold or silver, as per one's ability and bury them under the ground. Install the deity above this and give 'kala ãkarshanam' ('jîvatva'/'prana').' In Kerala when Namboodiris give 'jîvatva' to the deity, the Rãja would be present. The Namboodiri, in order to test the 'jîvatva' in the deity, would do japa and all the birds flying in the sky would come rushing to him! He would catch them one by one and then release them. The Namboodiris possess such power. Thus the 'Bimba' (idol) is installed. 'Shuddi' (cleansing) is done and five or seven 'prakãras' (corridors around the main deity) are built. Five represents the five 'kosas' of the body and seven represents the seven yoga chakras (Sri Rangam is described as 'sapta prahãra madye'). In Sri Rangam, run the two rivers Arasalãru and Cauvery - representing the 'idagala' and 'pingala' nãdîs. Bhagavãn who is the Yoga Tattva is in Yoga nidra here.

Kumbeswarar temple has five 'prakãras'. These represent annamaya kosa, prãna maya kosa, mano maya kosa, vijnãna maya kosa and ãnanda maya kosa. Kãmãkshi temple has three and a half 'prakãras'. The sushumna nãdi lies low down in three and a half circle. Thus, each temple is built symbolically (to show the yoga tattva). Dwajastamba is the spinal chord.

The 16 kinds of 'upachãras' performed for Bhagavãn are the 16 kinds of sounds heard by a person in his sãdhana - the sound of a temple bell (bells of ancient temples would echo for a long time. It sounds like the 'pranava' - OM), various musical instruments, doopa, deepa; Surya-Chandra upachãra is also done (Surya kala and Chandra kala darshan is also had within by a sãdhak). The temple with the deity in the center and 'prakãras' around has four streets running around it. 'Dwãdasa cherîs' (12 living places) are built like an arch around the temple. They are usually named as Kesavan cheri, Nãrãyanan cheri, Mãdhavan cheri, Govindan cheri, etc. 'Cheri' is the term that was used for the place where Brahmins lived unlike what it means in today's world. This is the usual way a place is built around a big temple.

But, in any village or town, there is a Siva and a Perumãl temple. The street/place lying between Perumãl temple at one end and Siva temple at the other end is known as 'Agrahãram'. The 'agrahãram' is big where the 'stala' (holy place) is big. The sãnnidhya for the murti comes about only with Nãma sankirtan, Veda pãrãyana, 'Itihãsa-purãna patanam' (reading the epics), mantra archana and 'drida vishwasa bhakti' (devotion with unstinted faith). Though a temple might have been installed by a Maharishi, the sãnnidhya always remains full without diminishing only if these are performed. Good things happen to people if sãnnidhya is maintained.

Those who do 'Ãtma vichãra' need not do anything else. But, one should understand this in the right perspective. A sãdhak following this mãrga (Ãtma vichãra) intensely need not do anything else.

In Bhãgavata dharma, while singing Bhadrãchala Rãmadãs kirtan we find that he sings, 'It is enough if you offer food to the 'athithi' (guest), you need not do any great yãga; take care of those at home, you need not try to protect others; 'Bhãgavadulu pãda teerthamulu Bagirati…' - Do not desire to go to the Ganges, for, the very water washing the feet of the Bhãgavatas is verily holy. Instead of going to the Ganga, do puja for Bhãgavatas.' Bhakti mãrga speaks in this manner.

Similarly, here it is said, 'Do 'Ãtma Vichãra' always and you need not do anything else.' One should understand this in the right perspective. Otherwise you may end up doing neither this nor chanting 'Hare Rama! Hare Krishna'! This is very difficult to understand.

'Poosai vannakkam purisebam chintanam
ãsaripadu edume angillai - pesumadu
kevalam jnyeyamenru kell ini kinjil anyama
ariya venduvadu inrãm chalanam - mevi' (17)

Performance of lots of pujas to God, prostrations (namaskãras) to God, performance of japa to the 'murti' being worshipped, constant thought of the lilas and gunas of that murti - all these desires do arise in the case of the sãdhak practicing Ãtma vichãra. But, only through sheer Jnãna can the 'para vastu' (the highest thing) spoken by the Vedas be attained. On attaining this state there is no other to be known. If there is a 'dwaita vastu' (another to be known) it means that he has not attained 'poorna Jnãna' (complete knowledge). Therefore, one who follows the path of 'Ãtma Vichãra' mãrga should, every moment ('pratikshana'), turn his vision inward and not permit thoughts to rise up. If a thought does rises up, it should be pushed back into its place of origin and thus destroy the manas ('mano nãsa'). The sãdhak should not move away from this path.

This is the reason that Ramana says here that he need not perform puja.

In Upadesa Undiyãr, Ramana says that puja, japa, dhyãna are each greater than the previous one (in this order). How is each one of these greater than the earlier one? The manas is not involved when puja is done mechanically. This does happen - doing puja without any involvement! If you do not bring about a 'mãnasika' ('mental') link between you and the god of your worship, it will not amount to puja. Say, we have a 'swami' (god) for 'Thirumanjanam' ('abhisheka' - bathing the Lord with water, milk, curd, tender coconut water, turmeric water, sandal paste water, honey,etc.). One should first do japa of that 'swami', chant the dhyãna sloka of that 'swami', think('chintana') of the various lilas of that 'swami', think of the pãsuram, if any, sung by an Ãzhwãr and feel that Bhagavãn is having His holy bath in this manner - only if such bhãvas are created will it be a real 'Thirumanjanam'.

Our minds should thus be totally involved in the puja. Otherwise, it will be similar to washing the puja articles! We wash the puja articles mechanically scrubbing it with tamarind, etc. Is there any involvement in this act? If the 'Thirumanjanam' is performed mechanically, without any bhãva, it will amount to it - scrubbing the idol with tamarind to brighten it up! Thus, in puja, the mind may slip away and not be involved in it. This is the reason that we find there is no 'phala siddhi' (fruit) of pujas performed by many a person. It cannot be called puja if there is no mental involvement though it may externally appear to be performance of puja. Bhagavãn is 'bhãva grãhi janãrdhana' - The Lord sees only to your bhãva (feeling). The world can be deceived by your ostentatious performance of puja - using gold and sliver articles for worship - but not Bhagavãn. Thus, in puja the chance of non-involvement is high.

Japa is higher than puja. Why is japa greater than puja? Only with the rising of a thought does the japa come on to your tongue. The 'vãk' (word) does not come up without the rising of the thought. One utters 'Krishna!' only after the 'sankalpa' (thought) of 'Krishna' rises up. Therefore, japa is greater than puja.

There are three kinds of japa. One is chanting loudly, secondly chanting in silence with only the lips moving and thirdly doing mental japa ('mãnasika' japa). Nãrada Maharishi, while giving upadesa of Dwadasãkshari Mantra to Dhruva advises him to do it mentally ('mãnasika japa').

There are 'stula' manas and 'sukshma' (subtle) manas. The thoughts contained deep within, in the 'sukshma manas', come up as dreams in sleep. Whatever is contained in 'sukshma' manas are the matters that have been deeply absorbed by us. Sri Mani Dravid, while speaking during Brahmotsav said (referring to Bhakti rasoyanam of Madhusoodan Saraswati) that our manas gets 'gadgadam' (affected) by some matters. When the manas absorbs some matters very deeply they remain firm ('stiram') within. When the manas absorbs a 'roopa', it remains firm within. When Bhagavan's form ('roopa') is absorbed by our heart/mind with deep yearning, it then comes to remain firm within.

Here again, when a japa gets familiar we begin to chant it mechanically. The tongue utters the japa while the manas holds to innumerable other thoughts. This is possible. When a sloka is learnt by heart, we chant it without any mental involvement. Therefore, one should do mental japa ('mãnasika' japa). In 'mãnasika' japa you cannot think of anything else. Thus, mental japa is greater than the rest.

In Upadesa Undiyãr, Ramana says, 'Vittukarudinãl ãru nei vîzhchi pol vittidadunnale' - like the continuous flow of the river - Does the gushing river pause at any time, anywhere? It does not stop now and then and then continue to flow. But, it flows continuously - non-stop. When castor oil or any viscous liquid is poured, it does so in a continuous flow (this is called 'thaila dhãrai'). If one does incessant japa in this manner (without pause) it becomes dhyãna. When the manas holds a form of Bhagavãn without any pause it is verily dhyãna. Similarly, doing japa in this way - with the manas holding only to the japa - is verily dhyãna.

Here, in Ãtma vichãra, a Sãdhak need not do puja, japa, namasãkara, etc. Shãstras say that one who becomes adept in dhyãna need not perform any 'kriya'. If you desire to do puja, you can do 'mãnasika' puja. Close your eyes and think that Bhagavãn is in front of you and do abhisheka, archana, naivedya, etc. This is the highest form of puja because this puja cannot be done without mental involvement! There were many swamijis who have performed 'mãnasika' puja. In Kanakadãsa charitra, while reading the dialogue between him and Vyãsarãya, we find that the latter wonders why his offering of tulasi mãla (in his 'mãnasika puja') to the Lord falls down. Kanakadãsa informs that the mãla had got caught in the 'mathhu' (churner) held by Sri Krishna. 'Sãdhunãm hrdayam ekam' - the hearts of all Sãdhus are one. When Vyasarãya was performing mental puja, Kanakadãsa mentally visited the temple. Thus, he witnessed the mental puja of Vyãsarãya and found the reason for the tulasi mãla falling down!

Vãdirãja swami was a great swami in Mãdhwa sampradãya. Anyone who utters the name of Vãdirãja will never go without food. He was a great enjoyer of food. Lord Hayagreeva (horse faced) was 'pratyaksha' (would appear) to him. He would place oats and rice mixed with jaggery on a plate and hold it on his head. Lord Hayagreeva would come up from behind and eat it. Vãdirãja swami was a 'mantra siddha'. He had performed lots of mantra japa. He had a 'moola Rama' for worship. This 'moola Rama' used to be carried in a palanquin by 'bhoota ganas'. Vãdirãja swami would walk ahead. Since the 'bhoota ganas' were invisible to people's eyes, it would appear as if the palanquin moved on its own in the air!

Once, his disciples, finding him enjoying his meals, decided to take him to a forest where no food would be available! They desired to see his reaction to this sort of a situation! But, after Vãdirãja swami had performed his daily puja, the 'deva kannigas' (damsels from deva loka) came down and offered him variety of food! He had his meals as usual! The astounded disciples said to him, 'We wished to see how you would lay your hands on food in a forest. But, you have been able to get such great variety of food!' Vãdirãja swami immediately said, 'Food can be procured not just by Vãdirãja but by all those who just utter 'Vãdirãja'!'

Thus, the swamis of Mãdhwa sampradaya were great in 'mãnasika' puja.

Maha Periyava also, after giving up the Peeta, used to perform 'mãnasika' puja to Chandramouleeswara daily.

Therefore, one who does 'Ãtma vichãra' need not do puja, japa, namaskãra, etc. One should be very careful in comprehending this - this does not mean that puja, japa, namaskãra have to be given up by all. This advice pertains only to one who does incessant 'Ãtma vichãra'. One who does Ãtma vichãra need not stop it for performing such puja, japa, namaskãra, etc.

Let us say that you are doing Ãtma vichãra. Then, do not stop it to perform puja or namaskãra, etc. Just keep doing vichãra. Vichãra and Vairãgya are inseparable. Without vairãgya one cannot do vichãra. Therefore, the Ãtma vichãra sãdhak need not be advised to be dispassionate (vairãgya). Only when your mind turns outward is there 'vishaya vãsana' (worldly affairs). If it is turned inward, it is vairãgya. Ãtma vichãra is to place the manas in the place of origin. So, vairãgya is natural to him. If one is doing Ãtma vichãra, it means that he is dispassionate. A person doing incessant dhyãna of a 'saguna' (form) need not be advised to be dispassionate. Such an advice is needed only for one who does dhyãna on and off because his mind goes to worldly affairs.

'Pesumadu kevalam
jneyam enru kell' - this 'ãnanda' is known only through Jnãna.

'Ini kinjil anyamã
ariya venduvadu inrãm' - after the attainment of this 'ãnanda' there is no other to be known. There is no dwaita. You cannot attain advaita state through dwaita 'vastu'.

'Velli vidayam pattrum virimanathãrkku enrum
villayum vegu bandam edu - velliye
thiriyum chittathhai thiruppa nilai uttrel
oru thuni mevãr ulagil orvãi - nirumalamãi' (18)

 
The nature of manas is to run externally towards worldly affairs. Each matter has its own nature. 'Agni' (Fire) burns upwards. Does the flame burn downwards? No, its nature is to burn upwards. Water always flows down. A wet cloth dries up. Thus, each has a different nature of its own. Thus, the 'swabhãva' (nature) of 'manas' is to hold on to external things. Manas is always fluttering about. What is manas? Only if there is a thought it is called manas! Manas cannot exist without holding to a thought. This is a very important point to be taken note of. What is manas? It can exist only if it takes hold of some object (thought). There is no manas otherwise. 'Object' does not pertain to any physical object. It refers to a thought. Some matter. There are persistent thoughts. All 24 hours the manas is holding on to some matter. The nature of manas is to move externally.

Therefore,
'Velli vishayam pattrum' - holding to external matters/affairs. The nature of water in a river is to flow in the direction of the current ('pravãham'). A small child absorbs worldly affairs quickly. Bhagavat matter or 'viveka vishaya' (dispassionate matters) do not attract the child. The child learns a song from a movie very quickly. This is not a matter to be laughed at. This is the nature of the manas. The child gets interested, without any instigation, in cricket, drama, cinema, etc. 'Srishti' (creation) is like this. Holding on to worldly matters is natural. Even in our case, in spite of having listened to many bhakti, Vedãnta, viveka matters and nourishing the desire to live on such lines, the manas runs to worldly matters! Is that not so? The manas just awaits the moment to slip away to worldly affairs.

The moment the mother who is holding the child from slipping away to play turns her attention elsewhere, the child slips away from her hold. Our manas is like this. You deeply desire to do japa, despise this loka and frequently hear about the illusory nature of this world. But, at the first opportunity it (manas) escapes. Why? This is the 'swabhãva' (nature) of the manas. Its nature is to move towards worldly matters.

Manas does not listen to buddhi (intellect). If only our manas had listened to the buddhi we would have been the most virtuous. We would have become a Jnãni. The buddhi tells, 'Do not do this work.' But, the manas desires to do the same. There is a battle between the manas and the buddhi and thus we suffer. What the buddhi objects the manas desires.

One who follows the manas without any debate with the buddhi remains comfortable because there is no confusion!

What does the buddhi say? Listen to your Guru.

Mere knowledge of good and bad does not lead the man on the right path. A man accepts bribe. He knows very well that it is verily a sin and he has to face the consequence. Yet he takes bribe. Why? Is it because he is not aware that it is a sin? No! Desire pushes him to take bribe. Does he not possess the knowledge of right and wrong? A man robs others. Does he not know that this is wrong? Why then does he do it? Desire! So, it is this desire that wins ultimately. If only the manas listens to the buddhi we would be a different person altogether. But, the manas will not listen to buddhi.

Manas and buddhi do not go together. They are rivals. The nature of manas is only to run towards worldly matters. A good example for this is the interest that a child easily gets in 'prãkrita vishaya' (worldly matters) without any effort. This is but natural and hence it is not something to be abused or wondered at.

[A devotee sought clarification here - 'Swamiji! You speak of manas and buddhi being the two names of the same entity. How then can there be a battle? How can it take up two forms at the same time? ]
Sri Sri Swamiji, 'No, there are no two forms. A thought rises up. When the thought rises up it is called 'manas'. When this thought proceeds to act it is buddhi. X ate food. After eating, she wonders why she ate. This occurs simultaneously. Are there two persons here? There is only one person here. When do you wonder? After eating. Similarly, first a thought rises up (manas), 'I should be disciplined from now onwards.' Or 'Swamiji does not speak to me if I go to Him. Let me not go to His sannidhi!' This is manas. But, you do go. The buddhi works differently. Thus, they arise one after the other and not simultaneously. What happens? A thought rises up. Then there is a debate over this thought. The consequences should be analyzed. 'It would be good to build a house here' - This is the rising of a 'sankalpa' (thought). 'Do we have enough funds for it? How to go about it? Is it necessary to build it now?' This is a vichãra (enquiry) in this matter. It is the buddhi that takes up such enquiries. Then it comes to a conclusion - yes or no. The mind of a person who is unable to come to a conclusion through proper vichãra, becomes unstable. He is indecisive. One who does take up proper vichãra and acts accordingly is called 'buddhisãli' (intelligent). One who enquires into the pros and cons of an action and arrives at proper decision is said to be intelligent).

Maha Periyava says, in 'Deivathin kural', 'Can a person who has lost his mental balance be able to hold a stick in his hand for a while?' His manas will not be able to hold on to any thought. One who has 'chalana' (restlessness) in his mind cannot do Brahma vichãra. There is 'chalana' in our minds also. If there is no 'chalana', it is not manas at all! It is difficult and appears almost impossible ('durlaba') to attain Brahma sãkshatkãra by controlling this 'chalana' in our manas. It is a herculean task to control and destroy this manas. Then, what to speak of the 'chalana' of the one who has lost his mental balance? The 'chalana' of his manas is very high. To bring about 'ekãgrah' (one-pointedness) in our manas is a very difficult matter. How then can one who is mentally sick do it? How is his manas? Every moment it flutters. He is unable to sit in one place. He walks about. He is not calm and poised. He is very restless. He wonders why such thoughts arise in him. This is the result of gushing of thoughts.

The time taken for a thought to rise is not much - not some 5 or 10 minutes. A thought rises up in fractions of a second. The buddhi immediately does vichãra of this thought. This gives rise to another thought.

I have earlier explained how a thought rises up. It rises up as a spark catching hold of the 'moorda nãdi'. When it hits the buddhi, vichãra begins. If it does not rise up, the 'prapancha' will not be seen.

It is in the nature of the manas to move externally. While speaking on the charitra of Viswãmitra, we have pointed out that it is not a matter to be laughed at. It is to be applauded if one is able to win over this (nature) and one need not feel disappointed or criticize if one falls. This is natural ('loka iyarkkai'). Defeat is part of any competition. Some do not participate in a competition to avoid facing criticism. But, this is not the right attitude.

The nature of manas is only to move towards worldly affairs. Manas is nothing but thoughts. It has no separate existence. It desires only worldly matters. There is no other matter for it. 'Velli vishayam' (External matter) as per Vedãnta includes even gods, mantras.

We say that it is the nature of manas to move outward. But the Vedãnti says that this is not the 'swabhãva' (nature) of the manas but it has got used to this. You have taken crores of janmas. In all these janmas you have left the manas to move externally. Hence, it keeps moving externally. "

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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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