Devi Kãlotram - Day 11
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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,

" In the case of Yogirãmsuratkumãr also, many of his 'anugraha' (blessings) remain hidden. Such Mahãtmas, such Jnãnis do not ask anyone to make note of their siddhis so that it can be brought out as a book at later times! There are many devotees who will not speak out personal happenings/blessings in their lives, since it involves family matters. Such innumerable 'anugraha' (blessings) of Mahãtmas go unheard. Even if devotees speak of their blessings, Yogi would say, "It does not matter. Let us talk something else!" They do not bother about their 'anugraha' at all.

Such Mahãtmas may appear to be disorderly in their activities. What is the reason for this? A great 'force' is working from within. They are in a 'Jnãni avastai'. With lot of difficulty they try to regularize. It is very difficult, indeed, to bring about this order in 'loka vishaya'. They will have 'stiratva' in Bhagavat matter but not in worldly matter. You may feel that the Mahãn speaks one thing today and gives an entirely different view the next day (in worldly matters). These things do not bother them at all.

But, the words of Mahãtmas, their sayings, are wonderful. Today, we read the Gospel of Rãmakrishna Paramahamsa. The words of Mahãtmas should be recorded for posterity though the Mahãn himself is not concerned about it. Yogi's coining of words is wonderful. His statements made in English are wonderful. I have already quoted Yogi's wonderful words - 'If there is faith then there is no fate!' Yogi has said to his devotee, 'This place is not for all. It is only for a few. My Father selects the persons and sends them. That is all!'

He once said to a devotee who spoke about miracles performed by him (Yogi), "No! You are wrong. This beggar is not capable of doing any miracle. Only Rama Nãma is doing miracles!" Yogi also said, "Everybody's body is a miracle. The entire Universe is a miracle. Everybody's life is a miracle. Other than this what miracle do you want?"

These words may appear simple but if you stop to think and analyze them, you will realize how true and great these words really are. Are the different happenings, changes in our lives since our childhood to this day were something that was anticipated? It is really a wonder how our life is moving. We interact with so many; we go here or there; we perform some work - so many activities are being carried out. We never anticipated all these. We know not what turn our life would take in future.

The entire cosmos is a wonder. The ocean is rising up and down in waves, the Sun, the Moon, the stars and other planets are filling the space around - It is such a vast 'prapancha' but man tries to analyze it through his brain! He keeps struggling. He is just a speck in the entire creation but tries to visit the Mars, the Moon and know them! He tries to know the cause for its existence. Just as a mother permits the child to play, Bhagavãn allows this play of man!

Man proudly proclaims that he has visited the Moon. But, what did Yogi do? When a young boy approached him to know if there was more than one Moon in space, Yogi touched the boy's eyes and he saw seven Moons! Thus, the entire cosmos is a miracle.

This body is a real wonder! The heart pumps, the kidney sends out unwanted things, the lungs do their part, the nourishment from the food consumed is taken by the body and the rest sent out, the brain thinks what is the next work to be done! What a wonder this body is? The body is verily a great miracle. Each creature has a special attribute. The dog is known for its loyalty. How has this come about? It has wonderful memory. This is really surprising. Is it not? Each creature has an inexplicable power to protect itself from enemies. A porcupine, when besought with danger, becomes like a ball with the thorns on its body projecting out! Another creature splashes a liquid like the acid that blinds the enemy! The sting of the bee is unbearable! Just look how wonderful creation is! Therefore, everyone's body is a miracle! The entire cosmos is a great miracle.

When Yogi was asked to show the cosmic dance on 'Ãrudra day', pointing to the flying pigeons, the fluttering of leaves on trees, the movement of a caterpillar on the earth, the movement of clouds on the sky, Yogi said, 'this is verily the cosmic dance!' Bhagavãn exists everywhere. There is no place where the Lord is not.

Let us set aside the miracles that are performed by a Mahãn. Are not the words that fall out of the lips of a Jivan Mukta wonderful? These words should be recorded and brought out as a Book. But, the Jivan Mukta does not desire this, though. They do not even feel that they are doers of any miracle.

People publicize miracles that never were performed! But, so many events take place in and around Mahãns. But, they do not speak of them. Mahãns do not speak of the events that take place due to their 'anugraha' (blessing)! This is the 'lakshana' (quality) of a Jnãni.

Ordinary people cannot understand a Jnãni. This is because one needs certain amount of maturity even to spot a Jnãni. One needs certain amount of knowledge to enjoy a good book, good music, etc. Trash is read and enjoyed by anyone. But, great works can be enjoyed only by a few. Similarly, a true Jivan Mukta, a true Jnãni cannot be understood by all. All will not visit that place. Vãsudeva Thãtha lived unknown to the world. He had performed innumerable miracles. But, did everyone learn about them? Did others come to know about it at least while he was alive? No!

'Evvuyur evvenden thittiyãl seiyyum thozhilgal' - Having reached some stage in sãdhana but before attaining Jnãna, some people claim to be a Jnãni. Some, without anything to their claim, label themselves as a Jnãni and are accepted so by others. Some people perform miracles with the help of some demi-gods and claim it to be the doing of Bhagavãn. Thus, different kinds of people are to be found in this world.

Likewise, there are different kinds of upãsana (worship), mãrga (path) and bhakti (devotion). All types are to be found in spiritual world, too. Ãchãrya says in 'Sopãna panchakam', 'Hit the pride in you, frequently, that you are moving in spiritual path!' However, this is a very difficult matter indeed. The thought to publicize one's bhakti arises in most of the people who move in spiritual path. They perform puja, japa and the like for this reason. There are people who take sanyãsa to satisfy the ego in proclaiming to the world, 'I am a sanyãsi'. To feel and think that you are a sanyãsi and command respect from others is indeed 'ahankãra' (egoistic). You expect others to prostrate to you. Another calls himself proudly, 'I am a Sri Vidya upãsaka!' This is also 'ahankãra'. Some people get initiated into Sri Vidya Mantra. Why? Only to earn some status! They go about announcing proudly, 'I have taken up Sri Vidya Mantra. I am doing japa of Sri Vidya Mantra.' This takes you far from Jnãna. Jnãna is moving deep within, severing yourself totally from the world. Creating some connection or the other with the world cannot be called Jnãna.

Many people say 'arul vãkku' (doing upãsana of some god, a person becomes the mouthpiece of that god. He/she offers solution to others' problems). Here, one should not question me if these are genuine; whatever 'arul vãkku' offers is right or wrong. Even earlier I have spoken on social service, etc. I have repeatedly said that these are not wrong. But, one who is on the (spiritual) path to attain Bhagavãn/Self Realization should not turn to these. A person who does upãsana of Lord Ãnjaneya (Hanumãn) might earn the power of 'arul vãkku'. Whatever he says might come to be. But, this does not make a Jnãni of him. One should understand this properly. He will not attain Moksha. He has no capacity to bestow Moksha on you. You cannot accept him as a Guru. This is the point that has to be taken note of.

There are people who speak with 'spirits'. This is possible. I do not say that these are impossible. This is seen widely in the western world. There are different ways viz. Ouija method, Plan set method, etc. Lots of Associations for these are found in the western world. Like the carom board, the Ouija boards are sold in the market. It has all the 26 alphabets, from a to z, printed on it. On one side are found the words 'Yes/No'. A striker is placed at the center. A person who has the 'medium power' touches this striker. The 'medium' in his body answers your queries by moving the striker on the relevant alphabets. If this (the 'medium') were a genuine one you will find that all the predicted events take place. This is quite popular in the United States. I learn from one of our Satsang persons in Australia that Radio Australia relays this under the title 'Medium answers'! Just as we get our queries answered in magazines, this is done over telephone. One can put forth his question over the telephone. The 'medium' is contacted and the reply is relayed over the radio.

We were under the impression that only our country was filled with superstitions. But, now through the vast media, we find that superstition rules the whole world! We thought that only our country showed step-motherly treatment to certain class of people. But, we find that the blacks in America had been treated like slaves. They were being thrashed. Black men and women were treated like animal herds. They were kept chained. If they managed to escape, the police registered the complaint of the 'owner' and they were searched, found and brought back to the 'owner'. Those who became useless owing to old age were killed! Such happenings occurred not some 5000 years back but in the recent past, a few decades back! Then, in Abraham Lincoln's period, a meeting was called for and decided, 'this behavior is uncivilized. The Blacks should be given freedom.' In those days the main income came from coal. The Blacks were made to work in collieries as slaves. Therefore, some in the Senate spoke against freedom for the Blacks. They opined that freedom to the Blacks would affect the economy of the nation since there would not be any to work in the collieries. They also pointed out that sudden freedom to those who had been kept suppressed for a long period might bring about a great uprising and untoward happenings.

Our country is accused of following 'Varanãsrama' dharma. But, in the highly advanced nation such oppressions were to be seen until a few decades back. Going through world history it is seen that such happenings occurred in all the countries of the world.

Just as we follow the 'vãstu' shãstra for construction of any building, there are offices in Australia that advice on the place of starting a factory. People interested contact them. Just as we see 'prasnam', they have plain cards carrying numbers. They pick a number and predict. Such things are found everywhere, in every country!

The Ouija board and the like are popular all over the world and not just in the United States. It is found in London, Germany and all other countries. When one wishes to know, through the Ouija board, if he would be able to get some employment, the striker would move to Yes or No as the case may be. It would name the country where he would obtain employment if that were also sought. Other methods are also used. A candle is lit and covered with a glass and used as a media. Another kind is using a roller on a sheet of paper on which a pencil is placed. The 'medium' touches the roller that moves in reply to a query put forth. Yet another way is the 'spirit' speaking through trance. The 'medium' gets into a trance. That is, the 'spirit' gets into the body of the 'medium' and speaks or writes through him in reply to questions asked. If it were some poet's 'spirit' it is found to write poems! If it were a politician's 'spirit', it rattles on as if holding a mike on a stage! In some countries this is used for some medical therapy. A doctor's 'spirit' gets into the 'medium' and performs surgery!

All these are true. They are not some spun up stories. I have seen a lot of these. I have witnessed a young boy speaking or writing in the language the question was put forth! If a 'spirit' of a person who had been in Tamizh Nadu entered the body of a North Indian 'medium' it would write everything quickly in Tamizh. This is called 'medium' power. But, all these are dangerous.

Not only sãdhaks but also others should not disturb the 'pitrus'. The 'pitrus' have left for another world dropping all their worldly relationships. We can do 'namaskãra' to them and earn their blessings. It is not right to pull them again to worldly matters.

One who makes it his business to speak to the 'pitrus' earns 'predha kalai' (verily the face of the dead body). All his 'deivigam' (divinity) vanishes. This is the reason that a sãdhak is forbidden from doing this. This verse (of Devi Kãlotram) is like the words of Bhagavãn in the Gita - 'you verily become the one whom you worship'.

If a person who loved his grandparents worships his dead grandparents, he would also attain the 'loka' of his grandparents. One who worships a Guru - be he 'sat' (wise) or 'asat' (fool) - sincerely attains the 'loka' that the Guru reaches. One who worships a demi-god like Iyyanãr, Kãthavarãyan, etc. reaches the place of those gods. Thus, you attain whatever you follow. If you desire to be a wealthy man on this earth you attain this having deeply dreamt of it.

'Yevvuyir yevveden thittiyãl seiyyum thozhilgal' - the 'jiva' performing work with some particular intention.

Therefore, it (the goal) depends on your 'bhãva'. We do not stop anyone from worshipping demi-gods. If you are a 'mumukshu', (know that) such worship will not bestow Moksha on you. Even the worship of Goddess Lakshmi separately does not bestow Moksha. Moksha bestowing devatas are different. Moksha bestowing devatas should be 'poornatva devatas' (complete, i.e. Brahma swaroopa). Bhagavãn has bound us by iron chains. Bhagavãn has bound the Devas with silver chains. Some gods have been bound by gold chains. There may be difference in the quality of the chain but all are verily bound! It is certain that none enjoys freedom.

If one worships Aswini kumãrs, he would only attain their 'loka' and not Moksha. If one looks into the Shãstras to know what is Moksha, it says, 'Tat Vishnoh paramam padam' - it is the Holy Feet of Lord Vishnu. 'Nãrãyana parabrahma tattvam Nãrãyana parãh'. Moksha is not a 'loka'. Taking up this line, Bhagavat Pãdal has written the commentary that the term 'Vaikuntam' refers to Jivan Mukti state. 'Vaikuntam' does not refer to a 'stãna'. What is the other name for Jivan Mukti state? 'Vainkuntam'. Nammãzhwãr was such a Jivan Mukta. He is the only one holding this state amongst the Ãzhwãrs.

There are several ways in the world for attainment of Bhagavãn, taking into account the varied mental make up (rãjasic, tãmasic or sãtvic). Even in food, we find that one likes dosa, another idly; one likes sweets another likes hot, spicy food while yet another likes salty dishes. There are differences in taste as these depend on one's mind. There are differences from one's taste for dressing to one's choice of making a living. Thus, there is difference in one's upãsana (worship), too. But, in upãsana there is a clear-cut line drawn between the right and the wrong; and it is the Shãstras that determine this. The Shãstras are the 'pramãnam' (proof) for this. Debates ('Yukti vãda') to determine the right or wrong of it without seeking clarification from the Shãstras is not correct. This is because one can argue any amount and try to prove his view with his analytical mind. This is like the fox and the vulture story in Mahãbhãrata - the bereaved parents are shedding tears over the dead body of their child in the graveyard. A fox and vulture wait to eat this body. The vulture cannot see at night while the fox's eyes are sharp at night. The vulture advises them, "Why are you sitting here grieving over the dead? Will your tears bring your child back to life? This will only deepen your sorrow. Your relatives must be awaiting your return. So, return home. Moreover, lot of bad spirits abound this place. If you remain here they may catch hold of you." Since the vulture cannot see well at night, it tries to hasten their departure so that it can feast on the dead body even while there is still daylight. It tells all the points in its support. But, the fox thinks, 'If I could detain them here until nightfall, I can have the body all for myself.' The fox takes up points that support its views. The fox tells the parents, "Do not leave now. Can you see the face of your child again once you leave? What is the hurry to return home? What work awaits you there? Can you see your child ever again? Stay with the child for some more time." - Therefore, do not listen to the different views of the people. Have only the Shãstras as the basis for choosing your upãsana.

A man can speak in any manner he desires. A man was in dire poverty. He could not even lay his hand on a single meal. He suddenly became very wealthy. He spent his money generously on temple renovation, charity, etc. When questioned, he said, "I spend for the welfare of the people. I do not wish anyone to suffer the way I had." Another poor man became rich. He lived a comfortable life but spent not a pie on another. When questioned, he retorted, "Did anyone help me during my days of suffering? Why should I give another now?" Who is right of the two? The words of both men seem right when viewed in their perspective. Therefore, it is only the Shãstras that should be referred to determine the correctness of a matter. 'Yukti vãda' is entirely different.

One should not have any mistaken notion. There are different kinds of upãsana. You should choose the upãsana as per the goal sought. Whatever desire you have deep within comes to be. You may outwardly speak that you desire Moksha but if the real desire is something else, only this will come to pass. A man takes up upãsana as per his desire viz. mantra siddhi, vãk (speech) siddhi, dana (wealth) siddhi.

A man desires to do 'agni hotram'. When asked for the reason behind it, he explains that performance of 'agni hotram' in a Mutt would bring some income for him. What is the purpose behind this? It is not dharma but 'kãnchanam' (money). A man takes sanyãsa to gain some status! One should move away from the world; One should move away from the world mentally also. Maha Periyava once said to a devotee, "It is said that a sanyãsi should not have any desire. But, I have a desire!" When the surprised devotee asked what it was, Maha Periyava said, "I should leave the world unknown!" (No one should know that such a person ever lived!) This is the 'sankalpa' of a true Jnãni.

But, what do we find in the world? - Huge crowd running behind some fake swamiji calling himself a Jnãni. There is a story of a hat seller. Seeing a hat on the head of a hat seller, the monkeys pick the hats from his basket and sit on top of the tree wearing them on their heads. The hat seller removes the hat from his head and throws it down. Immediately all the monkeys do the same! This is the way fools behave. Like herds of sheep or cattle, people follow the crowd. Having a thousand or a crore following does not make a swamiji genuine! Therefore, you should not get cheated in the name of bhakti; do not become lazy in the name of bhakti; do not be a fool in the name of bhakti.

First develop the basic Jnãna - 'Why am I seeking Bhagavãn?' Once you are sure about this, then you will know the path that has to be followed.

'Yevvuyir yevvenden thittiyãl seiyyum thozilgal' - there are people who do upãsana of 'pitrus', those who do upãsana of some demi-god, there are people who say 'kuri', there are people who say 'arul vãkku'; some claim themselves to be the reincarnation of Shirdi Sãi Bãba or Seshãdri Swamigal or Sadãsiva Brahmendra. All these are worthless places. Just as you earn something good in visiting a worthy place, you meet with bad happenings in going to unwarranted places.

Mahãns such as named above will not be born again. What a great Mahãtma Sadãsiva Brahmendra was! Can one even imagine his state? He was in dhyãna on the banks of the Cauvery when it flooded. He was pulled away into the flood. He remained inside in samãdhi for six months. He was not aware of anything at all! Will such a great soul be born again? Seshãdri Swamigal moved away from people, as he did not desire 'loka ganda'.

The morning sandhya vandana contains 'prãyaschitta' (atonement) mantras for all the bad thoughts that passed at night. Similarly, the noon sandhya vandana consists of 'prãyaschitta' mantras for removing sins accrued due to eating 'uchishtãna' (eating from the plate of someone else) of unwarranted people. Likewise, a mantra acquired from a 'asat' Guru, the company of such a Guru is verily a sin. Everything about a 'durãchãra' (wrong ways) guru is sinful. So, we should avoid such places. You may point out that this one or that one goes. Each one ends up in a company as per his 'vãsana', 'guna', 'samskãra', desire and need. World is like this only. Do not be in awe of it. Do not be in awe of the huge crowd following. This is the nature of the world. World is made up of good and bad; the virtuous and the vice; the honest and the cheat, etc. This is the nature of the world. So, these are commonly seen in the world. It is not so only today but has been always since its birth. Kamsa, Rãvana were to be seen in days past. Poundra Vãsudeva was also seen. What does Poundra Vãsudeva claim? During the time of Bhagavãn, he claims, "I am verily Krishna!" Thus, all these diversities are found in the world from time immemorial.

One who sincerely desires Bhagavãn, one who has real 'mumukshutva', will automatically find the right path and place. We should not move away from this.

'Evvuyir evveden thittiyãl seiyyum thozhilgal' - Some worship the 'nava grahas' (the nine planets). They visit Thirunallãr. If it were 'Guru peyarchi', they visit the Dakshinamoorti temple. This is their 'samskãra'. Some worship only Saneeshwara; some worship Guru Bhagavãn (one of the nava grahãsas); some worship Budan. If they keep doing upãsana of such gods, it would lead them to their 'loka'. Some worship demi-gods such as Maduraveeran, Kãthavarãyan, Periyãchi, Gangaiamman. There are innumerable such demi-gods worshipped by people. This will lead them to these 'lokãs'. 'Evvuyir evveden thittiyãl seiyyum thozhilgal avvuyirkku aggadhi undãdalãl' - Each one attains the goal as per the work taken up with particular intention.

'Evvam arã avai sãrãdu
ayar thitti yatru'- All these are wrong ('kuttram') places. What is the fault found in such places? This is spoken with reference to a 'mumukshu' (spiritual aspirant). It is indeed a faulty place for a 'mumukshu'. He need not visit such places. If a sanyãsi is not in proper 'sanyãsa-ãsrama', his Guru will scold him. One cannot say, 'this is but natural'. Why? Once you have taken up an ãsrama, you have to follow the rules and regulations pertaining to that ãsrama. It is verily a 'dosha' (fault) to be lenient with the wrong committed. When a sãnyasi is unable to control his taste buds, you cannot excuse him. He should be advised rightly. Here, compassion ('parivu') becomes a 'dosha'. 'Gunam' (quality) is only to place him on the right path pertaining to his ãsrama. Similarly, Ramana Maharishi says here that these are not places for us ('mumukshus'). Let others go. They go as per their 'vãsana' and 'samskãra'. We cannot call that wrong.

But, know one thing. No one can change 'sukha' and 'dukha' (sorrow and joy) of the world. It is 'prãrabda'. It will certainly come. There is none who has experienced only sorrow nor is there any one who has experienced only joy. Joy and sorrow alternate in everybody's life. Trying to analyze this is akin to trying to catch a shadow. Can you be successful in catching your shadow? No one can breathe a sigh of relief that all his problems are over. Why? It is the nature of 'prakriti' that some problem or the other keeps cropping up. It is only you who should move away from it and you cannot expect that (the problem) to move away. Rãmakrishna Paramahamsa used to illustrate this with the play of children. A child holds a pole and goes round and round. Is the pole holding the child? No! It is the child that is holding the pole. In the same way, it is we who are holding to the world with our manas. Therefore, do not visit such wrong places - ' ayar thitti attru'. Do not place your manas on such things.

Yoga Vãsishta describes a Jnãni as, 'a Jnãni is not in awe of fire spilling down from the sky; any wonder below the earth also does not affect him in any way.' When everything appears to him as Mãya, how would he wonder at such things? Everything is verily Mãya. As such, these wonders are also part of this Mãya. How then will he be in awe of anything?
'Ayar thitti attru' - Therefore, do not be in awe of people who perform miracles, or be in awe of any 'wonder'. This is needless. The performers of such wonders are useless and so are those who go to them.

'Nirãlogandhãne ninai' - Meditate on the 'swaroopa' that is beyond vision. Ignore everything that falls within your 'drishyam' (vision); do dhyãna of the 'drik' (that, which is beyond worldly vision).

''Edu palangkarumam illai subhãvathil
odhum ivaiyãvum unmaiyala - bhedha
ulagamum illai ulagapattrulla
lougigan thãnum illaiye - nilavu' - (21)

Just as has been said earlier, Jnãna cannot be attained through the performance of any karma - digging pond, constructing temple, hospital, school, offering a crore rupee for all these, etc. There is no connection between these and Jnãna. This is because these are all 'jada'. The other is 'Chaitanya'. You can never know the Chaitanya through a 'jada vastu'.

No karma can bestow Jnãna. That 'vastu' can be attained only ('kevalam') through Jnãna and through no other way. Well! Is there anything to be done after attaining Jnãna? There is no 'kãrya' (work) after attaining Jnãna. There is no 'kãrya' before attaining Jnãna and no 'kãrya' after attaining Jnãna.

A sãdhak who is practicing some spiritual path to attain Jnãna need not feel, 'all the others are doing some work or the other. But, I seem to be lazy,' and take up some work. The truth is that there is no world. It is akin to dream-work (doing some work in a dream). Is there any use of digging a pond or building a temple or a palace in the dream? So, you need not bother about this. Only one who is sincerely searching 'Ãtma swaroopa' is the real hard-working man. He is verily the one who is searching for Truth. All the rest are wandering about in a dream world. This world is a long dream. But for this 'sariira' there is no world! Only because you identify yourself with this body, you have a world. If there is no body then there is no world. If there is body then you are linking the body with the mind and the world is seen. Thus, the world is only a long dream. All the happenings are only a long dream.

All the 'vyavahãras' (incidents/happenings) bother us at the time of its occurrence. After some ten days they lose their effect on us. Is the joy you experienced some 20 years back for some reason still being experienced? Or, is the sorrow experienced some 30 years back still present? They have faded away. It is only the present happenings that create sorrow, joy, anger, jealousy, hatred, etc. in us. After some 10 years these would also fade away. This is the way of the world.

World is an 'iyyakkam' (active force). It keeps moving. Somebody comes into the world; somebody leaves it. One who left the world returns. These happenings are occurring non-stop.

'Yedu palam karumam illai' - In the state of Jnãna there is no karma of any kind.

There is no use of sitting for dhyãna with the feeling, 'Oh! My dear one is doing dhyãna. Let me also do dhyãna for his sake.' Today, we are living with our mother, father, sisters, brothers, spouse, children and friends. But, when death comes, when we breathe our last in this world, all would become alien! If one does dhyãna, he attains Moksha. If one commits sins he goes to hell. One reaps what he sows. If the dead relative or friend were to be reborn and walk on your street, he would be a stranger to you! This is the fact. This is the truth. At the time of death it is 'pãpa' and 'punya' that come along with an ordinary 'samsãri'; it is 'deiva bala' (power of god) that would come along with a 'upãsaka' (one who has sincerely worshipped god in a particular form); for the Jnãni, nothing comes along as he never leaves. There is no 'pokkum varavum'. There is no going or coming for a Jnãni.

One who has involved himself with worldly activities has the 'vãsanas' ('subha' and 'asubha' [good and bad]) going along with him. Deiva bala goes along with a 'upãsaka' and in the case of a Jnãni, the 'prãna' subsides within. This is what is happening in the world.

'Swabhãvathil yedu palam karumam illai' - In your natural state there is no work to be done. There is no work either before or after attaining your natural state.

Once a foreign lady living in the presence of Ramana Maharishi was practising intense 'Ãtma vichãra'. She had an Indian lady living in the next room. This lady was also intensely practicing 'Ãtma vichãra'. But, she used to, now and then, prepare some snacks for offering Ramana. The foreign lady told her, "Let the 'samsãriis' do this work of preparing snacks for Ramana. You do vichãra! Do not let your mind go to even this much 'vyavahãra'."

Let some 'samsãri' who is a bhakta but does not do any sãdhana, do this. This is also a kind of bhakti only. They do namaskãra, bring flowers or something else. But, if you are a 'mumukshu' (a serious sãdhak), you should not permit your mind to go even a little towards 'vyavahãra' (worldly activity).

'Swabhãvathil yedu palam karumam il' - Therefore, it is only the real sãdhak who is a hardworking man. A uapãsak also cannot be called an industrious man because he is also working only in the dream world. Searching for Truth is the real way. Therefore, all efforts exerted towards worldly activities cannot be called hard work. A Jnãni or a 'Ãtma vichãra' sãdhak is labeled lazy. It is only the rãjasic people who would call a Jnãni or a 'Ãtma vichãra' sãdhak lazy. Their mind is always moving towards the 'prapancha' (world). They also feel that they can set this 'prapancha' right through their intelligence! But, it is not so.

Man has lived since time immemorial. This is the reason that man has not become extinct but more and more people are being born. The basic needs of man viz. food, water and air have always been available. Anything invented beyond this is only 'vyavahãra'. There is no end to such 'vyavahãras'. The world moves only like this. Bhagavãn has given the basic requirements for a man to live. A man can live just with these. We earn 'vãsana', 'samskãra' to the extent that we let our manas into 'vyavahãra'.

'Swabhãvathil yedu palam karumam il' -Therefore, a true sãdhak need not think of himself as a lazy person. Only the 'ajnãnis' (ignorant) will call them so. Even Rãjãji, a popular Indian leader had such a notion about Ramana Maharishi. It was a period when people of India were fighting to get independence for the country. Since, Ramana was advising people to sit quietly and do 'Ãtma vichãra', Rãjãji felt, 'At a time when people are actively participating in the movement to attain independence for the country, Ramana is advising all to sit quiet!' He could not appreciate advaita siddhãnta.

Muruganãr was a Gandhian. Papa Rãmadãs, Aurobindo, Swami Rãmãnanda teertha and Muruganãr had all worked a lot for the country. They had taken up selling of khadi shirts. Muruganãr had lot of affection for Gandhi.

Gandhi never spoke any philosophy. Even an atheist had affection for him. A man who was in Periyãr's movement worked in support of Gandhi's movement of selling khadi. He was the first to carry out this work in Tamizhnãdu. He was an atheist. When he picked up an argument with Gandhi in this regard, Gandhiji said to him, "You are moving in one path and I in another. Both of us will reach the end. You may prove to be right or I may!" Gandhiji might have said this finding no end to the debate on this topic with him.

Gandhi was expected to visit Tiruvannãmalai. Murugunãr who had lot of affection for him took efforts to get him to meet Ramana Maharishi. But, a popular national leader blocked this visit. Muruganar felt deeply saddened and spoke about it to Ramana. But, Mahãns see only good in everything. Do you know what Ramana said? Ramana said, "He has only done good. You have not understood that. Gandhi is already in a high spiritual state. If he visits this place, he might get into samãdhi state and become useless for the world. Taking this into consideration he must have stopped Gandhi from visiting this place." This is how Ramana explained it.

Only one who exerts effort to attain 'Ãtma tattva', only the one who exerts efforts to attain Bhagavãn is a real worker. Nothing else is real work. No 'phala' is earned out of all other work. They will earn nothing but 'vãsanas'! Can you perform these works without any attachment? Only if you have some 'banda' (attachment), such as my office, my home, my relative, you can perform any work. This earns 'vãsanas'.
'Yedu palam karumam il' - There is no karma to be done. This (Jnãna) cannot be attained through any karma.

'Subhãvathil odum ivai yãvum unnmai ala' - Karmas to be executed are spoken depending on the 'adhikãri' (status) and nothing else. Deva loka, Brahma everything is a myth. You must understand this properly. Whatever is in 'vyavahãra' is not found in Jnãna.

'Beda ulagum illai' - There is no 'dwaita prapancha' (the world).

'Ulagap patrulla lougikanum thãn illai' - there is no jiva that is attached to the world. There is no jiva, karma or world. There is only one. What is it? There is only the 'Ãtma Chaitanya'. "

" GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!'

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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