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.

Sri Sri Swamiji,

" 'Manas' can be brought under control through practice ('abhyãsa'). Never can a command bring it under control. If you order your 'manas' - 'Do sãdhana from tomorrow'; 'Give up the bad habit.' - it will not listen. If you order a drunkard to abstain from liquor would he do it? Just watch a person who takes up some resolution. Is he able to keep it up? No. Why? They mistake that an act can be executed just on making up your mind. They may be able to carry on as decided for, say, three or four days, but not for long. Why? This is because 'manas' is used to 'dur abhyãsa' (wrong practices). So, the 'manas' seeks it. But, if one who has 'mano bala' (mental strength) exerts effort to stop this practice, gradually, he will surely succeed. Therefore, 'manas' does not bend to commands.

Let us say that we make 'sankalpa' (resolution) to chant a certain number of japa everyday. For two or three days we do it but give up later. We take it up again and do it for some days but give up. How do we feel when this happens two or three times? - 'It is useless to make any resolution because we are unable to keep it up. So, we should not take any such resolution.' But, this is a wrong attitude. We should not feel so. Even if we fail time and again it is not wrong to take up such resolutions and try to keep it up. Why? This is because one day it will come to stay. Did we not stick to our resolutions at least for two or three days? We have indeed benefited to that extent. To that extent we do stand to benefit. Do we not? If we do not take up such resolutions we will not do the japa even for those two or three days.

Rãmakrishna Paramahamsa used to say, "The just born calf tries to stand up. It succeeds but falls down immediately. But, it tries all over again and stands up. Again it falls down. But, it does not give up its efforts to stand. Finally, after several attempts it succeeds in standing and does not fall down."
Similarly, we make resolutions to do japa or dhyãna many times but fail to keep it up. But, repeated resolutions and effort towards it will finally help us in doing it steadily. Do not give it up with the negative attitude, "Resolutions are not for me!" Do not be diffident. When you sit for japa or dhyãna do not begin it with the thought, "I have begun japa-dhyãna only now. When will I be able to steady it and attain the goal?" All Mahãns had begun in the same manner as you have, now. Those who are Jivan Muktas today began only in this manner. (Every journey starts with a single step.)

Well! What would you do if you give this up? You will be born again and again until the day you do japa and dhyãna properly. There is no end to this. You will take repeated births till you attain Moksha. Since it has to be attained some day why not begin it today? Now? As per Advaita siddhãnta nobody can bestow Moksha on you. You have to strive and attain Moksha. Ãchãrya (Ãdi Sankara) says repeatedly (in many of His grantas), "There is a heavy burden on your head. Can I take it on me?" What does the Ãchãrya say? A man goes with a heavy burden on his head. Can we go and relieve him of it? Can I eat to appease your hunger? Therefore, you have to strive to earn Jnãna. Jnãna is 'nitya siddhamãna vastu' (permanent). These Vedãnta grantas will never speak of someone bestowing Moksha on you. If you desire Moksha strive for it.

'Manas' keeps running outwardly. Even sãdhaks find that in spite of holding the 'manas' with pãrãyana of Bhãgavatam, japa or dhyãna it escapes their clutch and runs away! One is not even aware of it having run away. One may be thinking that he is doing japa. But, when he turns his attention to it he finds that the 'manas' is not in japa but has run away elsewhere. He take holds of the 'manas' again and pulls it to japa. If this is the case of those who have given up worldly affairs to do japa-dhyãna then what to speak of others who are involved in worldly matters? What would happen if they do dhyãna? 'Did my child come home? Has he/she had his/her food?' Only such thoughts would rise up. What is the purpose of giving up everything and doing dhyãna? Thoughts are reduced to that extent. If we are involved in worldly activities thoughts pertaining to these do rise up to disturb us.

Therefore, 'vichãra' (enquiry) and 'vairãgya' (dispassion) are two faces of a coin. They are like the two sides of a paper. It just cannot be avoided. Is there a one-sided paper? A paper has two sides. Thus, vichãra and vairãgya go hand in hand. If you are doing vichãra, it means you are dispassionate and if one is dispassionate, vichãra is going on. Thus, vichãra is only to turn the mind inwards without letting it turn to external affairs. The nature of the 'manas' is to repeatedly hold on to external matters.

'Virimanathãrkku enrum
villaiyum vegubandam edu' - Two types of vãsanas rise up when the 'manas' goes out to hold worldly matters. Let us say that a person is doing dhyãna. There is no thought in him. That is to say, he is pushing any rising thought to its place of origin. If he suddenly develops 'teevratvam' (deep involvement) in something, it means that some connection with an 'indriya vishaya' (sensory object) has been created. Let us say that Viswãmitra is doing dhyãna. If Ramba and Menaka (heavenly damsels) do not come to his presence and dance, his dhyãna will not be interrupted. Therefore, a connection with the 'indriyas' (senses) has been created. What happens when a person in dhyãna smells some good onion sãmbãr? He thinks, "Let me do dhyãna later, after having my meals!" What is the reason for this? The smell of the sãmbãr has been absorbed through his nose and his dhyãna has been disturbed. A connection with the 'indriya' has been created. It is summer and the person doing dhyãna sweats profusely or hears some good music. Immediately the 'manas' goes out to it. Even if you sit in solitude - mountain top or seashore - and do dhyãna you find that a thought suddenly rises up due to vãsana. Suddenly a thought of enjoying some 'indriya suka' rises up. The reason for this is not any external matter. It only means that the particular vãsana is very strong within him.

Some people are able to win 'kãma' (lust) very easily but not 'kopa' (anger). They will not have any 'kãma chintana' at all. Mãdhava Swami who served Ramana Maharishi did not have any 'kama chintana' since his young age. He was a very pure brahmachãri (celibate). But, he suffered from inferiority complex. Another person may succumb to anger, fear or something else. Thus vãsanas vary. One vãsana may be strong in a person with other vãsanas not as strong. A person may be able to remain without food for long whereas another will not be able to remain without food. This is also a vãsana. A person may be able to overcome 'kãma'. Thus, each person has certain vãsana strong in him/her. With courage ('dheeram'), we should win over this strong vãsana in us. How to win this over? Only through vichãra. When such thought rises up, you should destroy it only through vichãra. The view that fulfillment of the desire to destroy it is not accepted by Vedãnta grantas. It is akin to pouring ghee in 'agni' (fire). What happens if you pour ghee in 'agni'. It will burn all the more. What would happen if you decide to enjoy this desire? It will sow the seed for more. You thus cannot think that fulfillment of desire will bring an end to it. This vãsana has risen up only because you have enjoyed it in the past. If you carry on with it, the vãsana will only get stronger. Therefore, Vedãnta grantas say, "Your desire for a thing will not be destroyed by fulfilling it." This may weaken the 'indriyas' but not the 'manas'. If the Guru finds the disciple suffering from such strong vãsanas, He (the Guru) acts with a strong hand so that it will help the disciple to overcome it.

'Virimanathãrkku enrum
villaiyum vegu bandam edu' - Here 'bandam' (bondage) does not refer only to the family. Anything (any matter/problem) in which we get caught up and find difficult to come out is bondage. Anything that goes against our practice of 'Ãtm vichãra' is a problem. Anything that is 'pratikoola' (unsupportive/goes against) for our dhyãna is a problem, indeed.

'Velli vishayam pattrum' - What does the 'manas' that is not fixed in its place of origin do? It takes hold of external affairs - 'virimanathãrkku'. The 'manas' runs around and spreads out.
'Enrum villaiyum vegu bandam edu' - Such people get caught in bondage.

Therefore, what should you do?
'velliye thiriyum chithathhai
thiruppa nilai uttrel
oru thuni mevãr ulagil or' - - The other day we explained that the 'manas' of one who is experiencing happiness, rests in 'Ãtmastãna' (the place of origin). One whose 'manas' rests in 'Ãtmastãna' experiences joy and this is 'yogãnanda'. When the 'manas' is destroyed it is 'Brahmãnanda'. Even yogãananda is highly enjoyable. There is lot of joy in yogãnanda and the person experiencing it jumps about (in joy).

One whose 'manas' experiences sorrow has innumerable thoughts fluttering about, i.e the 'manas' is highly disturbed. Innumerable thoughts rise up one after another. Many negative thoughts rise up and thus the 'manas' loses its strength. Therefore, he swoons. Some people faint on hearing a bad news because they lack the mental strength to withstand it. The 'manas' is deeply disturbed. Thoughts rise up very quickly when one loses control of his temper, too. This is the reason that we do not know what we speak or how we act in anger. There is absolutely no time for the 'manas' to think.

One who is affected in this manner by anger and sorrow is not suited to practice 'Ãtma vichãra'. 'Ãtma vichãra' cannot be done by such a 'manas'. How does the 'manas' react, at first? It flutters about. (Just as) Krishna says in the Gita, 'Sukham (joy), dukkham (sorrow), lãbam (gain), nashtam (loss), seetam (cold), ushnam (heat)' should all be accepted with equanimity. We should face all these with 'viveka' (discrimination).

One whose 'manas' moves externally gets bound strongly.

'Velliye thiriyum chithathhai' - the manas that always moves externally should be turned inward - 'thiruppa niali uttrel'.
'Oru thuni mevãr ulagil or' - such a person would have no problem in the world. Such people will have no problem at all.
'Sukha' (joy) is not in attaining the desires but only in giving them up! There is no 'sukha' in depending on someone but only in being independent. Take the case of a domestic animal. We give food to the dog. Even if we beat the dog it returns the next day. Why? Because its life depends on man. It guards his house; it accompanies him when he goes out hunting, etc. Why? Only then does it get food. Such dogs, which live depending on man, make lots of adjustments. But, does the lion live like this? No. Why? If it needs food it hunts and eats. Since it does not depend on anyone, it leads a majestic life. It is the lion that is used as a simile for being majestic. We have to lead the life of a dog if we depend on others. But, dependency on Bhagavãn or Guru is not so. It does not fall into this category. This is 'aprãkrita' (beyond worldly) whereas the other one is worldly matter. We should live without depending on someone else. Only then can we live majestically ('gambhirama'). A domestic animal adjusts to man as it depends on him for food.

Therefore, happiness is only in giving up and not in attaining (desires). Even if you attain everything peace is not forthcoming.

The Greek king, Alexander, went about conquering other countries. History says that he defeated Chandragupta Maurya. But, this was done in a demeaning way. Chandragupta Maurya was killed not in a battle but in a deceptive manner. He was not defeated in a straight battle, in a brave manner. It was done in a cowardly way.

Andaman was a place where prisoners were sent in exile from India. There was another island where people afflicted with the dreaded disease of leprosy were sent. In those days it was the most dreaded disease, as it had no cure (then). Some countries are very ancient. India, Egypt, China, Germany, Greece are ancient countries. Once upon a time our Sanãtana dharma flourished in all these (ancient) countries. Urdu and Latin have lot of Sanskrit leaning. Muslims can speak Hindi quite well as Urdu and Hindi languages are similar. Hindi speaking people are able to follow Urdu. Similarly, Hindi and Sanskrit have lot of likeness. Urdu script may be different but the sound has similarity.

The newly discovered countries have new culture but all the ancient countries had Sanãtana dharma that was later wiped out with the spread of new religions, just as Buddhism made a great impact on Indian soil. Alexander came to India then. Great philosophers lived in days past in these ancient countries viz. Socrates of Greece, Confucius of China. Confucius belonged to the period prior to even Jesus Christ and Ãdi Sankara. Emerson was another great philosopher of that time. Their philosophies do not speak on any 'devata loka' (world of the angels). They speak on dispassion. Their words contain lot of 'yukti vãda' viz. 'even if there is no God we have to create one.' That was a philospher's siddhãnta - 'even if there is no God we should create one.' This was with the aim to maintain order in the society. The famous words of Socrates is 'always question 'why' and 'how' for everything. Do not accept anything as given to you. Always question everything.' There were lots of great philosophers in those days.

Confucius's philosophy became very famous and he even became the king of China. Later, Buddhism spread in China. The mixture of Confucius philosophy and Buddhist faith is Zen Buddhism; just as Sikkhism in India came about taking the best of two religions (Islam and Sanãtana dharma). Buddhism preached that one should not use violence and Indian people became cowards. Guru Nãnak became worried as people became cowards in the name of being Sãttvic (good). He established a religion with Islam bravery and Hindu philosophy. This came to be known as Sikkhism. Sikhs do japa of Rama mantra. Their Holy Text speaks a lot on the glory of Bhagavan Nãma. But, at the same time this religion taught the people to be brave. 'Trust God but hold a sword in your hand. Be brave.'

Zen Buddhism tells lots of short stories. Therefore, it has become very popular.

But, every religion in the world speaks only what the Vedas have spoken. All good things in any religion have been absorbed only from the Vedas. The Vedas say, 'Ma himsi' - do not harass others. Buddha took this up (non-violence) as the key point to His religion.

Vallalãr describes 'nirguna' (formless) that is to be attained finally as, 'Arutperum joti' (the great Divine Light). There is no Nãma or roopa for 'It'. What did Vallalãr do? He sang on Kandakota Murugan; in his 'charitra' (life history) it is found that Vadivudai Amman gave him food. In his 'Tiruvarutpã' he has sung lot on Chidambara Natarãja - 'ambalathe ãduginra deivamade deivam'. But, what has he spoken to ordinary mortals? See a big joti in the mirror - 'Arut perum joti thaniperum karunai.' The final stage that was attained by him was given as 'upadesa' to all. But, he had not gone directly to it, for, he has sung lot on Chidambara Natarãja - 'thãyayum thandayumãi thãnguginra deivam'.

Vaishnavas like Rãmãnuja and Desikan ignored Ãdi Sankara, though He had come to establish the 'vaidîka matha' (Sanãtana dharma) because (finally) he spoke on 'nirguna'. Sankara did not speak against the Vedas. In 'Sopãna Panchakam', Sankara begins with, 'Vedoh nityam adhiyatãm' - Chant the Vedas daily.
In 'Viveka Choodamani', he repeatedly says that one should have earned lot of 'punya' (merits) to be born in Vaidîka dharma. Since, Sankara finally spoke on 'nirguna' (the formless aspect) the Vaishnavas ignored Him labeling Him as 'Buddha with an ochre robe'. Likewise, the followers of Sankara philosophy ignored Buddha as 'soonya vãdi'. However, Buddha was a Jivan Mukta. 'Siddhãnta' (philosophy) of every religion has been taken only from the Vedas. This does not include the 'dur matas' (evil/meaningless faiths) formed on the basis of the founder's whims and fancies. Their philosophy cannot be taken up even for analysis. Only a gem, even if not of a very high grade, can be taken up for comparison with a genuine gem. A stone from the dustbin cannot be taken for such comparative study. In the same manner, a religion should have some 'tattva' (philosophy) to be taken up for comparative study. Mandala Misra had taken up Buddhist 'tattvas' and answered their queries. This is because there is 'tattva' in it. The debate is only on the acceptance or rejection of the 'tattva'. Mandala Misra condemned it.

It is said that predominantly there are twelve religions in the world. Any good 'tattva' found in all these religions have been taken only from the Vedas. Most of them have spoken only 'Advaita' philosophy though their social laws are different. The philosophy ('tattva') contained in these religions is not different from what the Upanishads speak. Confucius philosophy is found to contain a lot from the Upanishads. There are lot of similarities between China and India. The border between the two countries came about in later times. There is no second opinion about the spread of Indian 'vaidîka mata' (Vedic religion) in China. The 'epithets' in China, Java, Indonesia are found to read the name of some swamiji of that country who had visited India and learnt Indian Philosophy. This goes to show that there must have been a 'link language' if they had come here to learn. 'Tarka', 'Mimãmsa' are in Sanskrit only. Therefore, he must have had knowledge of Sanskrit. Thus, there is no doubt that 'Bhãratiya kalãchãra' (Indian culture) was existent in other countries, too.

We say that the mind has to be destroyed only with the help of the mind. This siddhãnta can be found in the preaching of other religions, too. Other popular religions of the world are found to speak on these lines.

Vivekãnanda advises you to give up the Guru, Smriti, Shãstras, Itihãsa-purãnas that would bring down your self-confidence. This is because one cannot do anything without self-confidence. It is not enough if you have faith in God but you should have faith in yourself; the faith that you would see God. There is an incident in the life of Jesus Christ to illustrate this.

Christ is walking in the midst of a huge crowd. A blind man calls out to Jesus. Christ turns around and walks up to the man and asks, "Did you call me?"
The blind man says, 'Yes, Jesus!'
Christ asks him, "What do you want?"
The man says, "I am blind since birth. I want to see the entire creation of God. I want to see this beautiful world."
Christ asks, "Do you want to see this world? Well! See it" and touches the blind man's eyes with His fingers. Immediately the blind man is blessed with sight. He sees the world and sheds tears. Christ asks him, "Why do you weep?"
The blessed man, in a choked tone, says, "Jesus! You have blessed me with sight. I am now able to see the entire world."
Christ questions, "But why do you weep?"
The man says, "I wish to offer you something."
Christ says, "Yes, do it."
The man says, "No! I am unable to offer you anything, as I am the poorest man on earth. I have nothing to offer."
Christ immediately corrects him, "Do not call yourself the poorest man on earth. You are the richest man on earth!"
The puzzled man asks, "Jesus! I have not a penny. How can I be the richest man on earth?" Christ explains, "Faith is the major wealth that you have with you! Hence, you are the richest person in the world. Do you think that Jesus has given you sight? You hold the faith. Faith is the highest wealth and you have it. Therefore, you are the richest man on earth."

Yogirãmsuratkumãr used to say, 'If there is faith then there is no fate.'

Once Christ was followed by several little children as He walked. A little one asked Christ, 'You are often referring to the Kingdom of God. Who are the members of the Kingdom of God?'
Christ replied, 'Those who shed tears for the poor, needy and others' sufferings are the members of the Kingdom of God.' And then Christ told the people around, 'Permit the children to come near me.' This is because a child's mind is blemishless. Therefore, children, too, have a place in the Kingdom of heaven. Our manas should be like that of a child.
Another child asked, 'You are often referring to the Kingdom of God. Where is the Kingdom of God?'
Christ, 'If somebody says that the Kingdom of God is here or there, then they do not know about it. The Kingdom of God is within you!'
This is nothing but sheer 'Advaita'.

Therefore,
'velli vishayam pattrum virimanathãrkku enrum
villaiyum vegu bandam edu' - one who permits his 'manas' to move externally faces innumerable sorrows. One who is able to control his 'manas', has no sorrow.

Coming back to Alexander, the country of Greece had many saints/Jnãnis, as the people there had such spiritual inclination. Alexander desired to meet such a great Jnãni in India. His minister searched and found one such Jnãni in a forest. The Jnãni was lying idle!
The minister said to him, "Alexander, the great Emperor, is coming to meet you."
The Jnãni remained silent. Alexander arrived after a time and was shocked to find no response from this Jnãni. He felt insulted and roared in anger, "You have no respect for a great Emperor that I am. You did not even get up. What are you doing?"
The Jnãni, "I am just lying idle. I do not do any work!"
Alexander, "How can you be idling?"
The Jnãni asked Alexander, "What do you do?"
Alexander said proudly, "I am going about conquering other countries."
The Jnãni questioned, "What would you do after that?"
Alexander, "I will conquer all the countries in the world."
The Jnãni, "What would you do after conquering the whole world?"
Alexander, "I will rest!"
The Jnãni, "This is what I am doing now!"
(I am doing that which you would after so much work!)

'velliye thiriyum chithathhai thiruppa nilai uttrel oru thuni mevãr ulagil or' - one who keeps his mind inward and rests in his natural state faces no sorrow in the world. "

" GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!'

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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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