Devi Kãlotram - Day 12
(Page 1)

Next >

Page 1    Page 2

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.

"'Manas' (mind) is verily the worst 'pãpa' (sin)! Destroying the 'manas' is the greatest 'punya'!"

"You cannot correct the world. Each one has his own vãsana; hence, will act only as per his vãsana. You cannot correct others. You should correct only yourself. Of what use is it in advising others to correct themselves without correcting ourselves? Your expectation of this one or that one to behave in a particular way as you deem fit is a grave mistake. Let everyone be as he/she is. Why should they change? Let us transform ourselves."

-- 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"

" For the past three days, japa of 'Yogirãmsuratkumãr' had been done here, in Premika Bhavanam, by Yogi's devotees to bring down the rains. Many people asked me, 'We could have done japa of Maha Periyava's name or Hare Rama Hare Krishna. Why perform japa of 'Yogirãmsuratkumãr'?' 'Yogirãmsuratkumãr' is not just a name. From what Yogi used to utter now and then, I learnt that he had studied in Allahabad university and had worked in Lucknow college.
'Rishi' means one who has seen a Mantra in the space ('rishayah mantra drishtãrah'). In one of the issues of Madhuramurali magazine, 'Melakãveri' Panju shãstrigal had written that each Rishi has given a Mantra. Ãtmadeva prayed to Surya to learn the atonement ('prayaschitta') to be done for Dundukãri (his dead brother). Surya gave him the idea ('upãya') to do Bhãgavata saptãha (Rendering Srimad Bhãgavatam in the prescribed manner for seven days).

When a poverty stricken man ('daridra') worships ('upãsana') a devata, this devata gives him a Mantra. The devata advises him, 'Do japa of this Mantra and you will be bestowed with riches ('kuberatvam').' Just as it offers the 'upãya', the devata also gives the Mantra. The Mantra works for everyone as it does for him. Thiãgarãja Swami did japa of Nãrada Mantra. Nãrada has given a Granta by name 'Swarãrnavam'. Surya gave a 'upãya' to Ãtmadeva and Nãrada gave a Granta to Thiãgarãja. Along with these they also gave Mantras. There is some reason behind the 'upãsana' (worship). Ãtmadeva did 'upãsana' for the sake of his dead brother and Thiãgarãja to attain 'sangeetha' (music) knowledge.

How is a 'stala purana' (history) of a temple arrived at? There is some charitra (history) for that place. The history of the Holy place/temple narrates the fruit attained by a bhakta who had worshipped in a particular way. Whoever worships ('sevãrti') here in a similar manner (as mentioned in this charitra) with sincere devotion (shraddha-bhakti), attains the same fruit ('phala'). Ãchãryal (Ãdi Sankara) says, 'Anyone who chants 'Kanakadãra' stotra (composed by Him) will be bestowed with riches'. In the same manner, 'Yogirãmsuratkumãr' is not just a name of a Guru. It is the name of a Rishi. Govinda is a Nãma (Lord's Name), Nãrãyana is a Nãma, Namasivãya is a Nãma, Rama is a Nãma. All these are Mantras. Likewise, the Mantra found by this particular Rishi is known as 'Yogirãmsuratkumãr'. While living in Sannidhi Street (Tiruvannãmalai), Yogi used to come out of his house and looking at the sky would say, "Look! This beggar's name is seen in the sky!" Veda 'shabda' (sound) exists in the sky and the Maharishis grasped them and offered it to us.

Once, while speaking to me, Yogi said, "This beggar once saw his Father directly and this beggar asked the Father, 'Please take me unto you.'
The Father said, 'No! You have work in this world!' This beggar asked the Father, 'I do not know to discourse like my Guru Papa Rãmadãs or speak like Ramana. What work can I do?'
The Father said, 'Solve the problems of those who come to you.'
This beggar asked, 'How can I go about this?'
The Father said, 'I will give you a Mantra. Give this Mantra to all those who come to you. This will not only cure their physical ailments ('udal pinni') but also relieve them of the ailment called birth ('piravi pinni')!'
And the Father gave me this Mantra ('Yogirãmsuratkumãr'). I am giving this Mantra to those who come seeking me."

Yogi also added, "My Father comes to the help of anyone who chants this Mantra in his trouble. My Father, beating my palm with His hand thrice, gave this promise to me."

Therefore, this is a Mantra. Failure of rains is a problem, indeed.

We narrate the charitra of Mahãns like Tukkãrãm, Mira and Thiãgarãja. Why cannot we narrate the charitra of contemporary Mahãns? Some feel against this. The reason may be that speaking on a living Mahãn might create some confusion in the minds of his disciples ('sishyas'). I do not view it this way. Don't we speak highly about great Mahãns like Tukkãrãm? We speak of Samarta Rãmadãs's japa of Sri Ram Mantra. So, there is nothing wrong in speaking about the greatness of Mahãns living during our lifetime - now.

If you are in crisis and chant this name ('Yogirãmsuratkumãr'), then God will come to your help,' says Yogi. What will happen if you chant this Mantra always? God will always be with you! This applies to all Mantras. What does Ãzhwãr say, 'Thuyar varumbodu azhaimin' (call out [for God] while in trouble). Ãzhwãr says, 'Chant the Nãma 'Nãrãyana' while in trouble and while not in trouble!' The reason for this is that 'Nãma' (Name) and 'Nãmi' (one who bears the Name) are not different from each other. If you desire to have God with you always, do japa of His Nãma always. Do you understand? This (Nãma japa) is the easiest way for the destruction of the mind ('mano nãsa').

People try to bring down a huge tree with an axe or some other instrument. But, the white ant that infests a tree slowly eats away the tree and destroys the huge tree. Mantra japa is akin to the white ant. 'Mano nãsa' that is brought about through Ãtma vichãra, Jnãna, etc. is gradually and easily brought about by Nãma japa.

Bhagavãn is always with the one who is ever chanting His Nãma. 'Yogirãmsuratkumãr' is a Mantra. Yogi's devotees came here to chant this Nãma to quell the severe water problem in the city (of Chennai) by chanting this Mantra. So, any other Mahãn's name is not the same as chanting 'Yogirãmsuratkumãr'. Others think that these devotees of Yogi chanted this, as it is their Guru's name. But, it is not so. This is a Maha Mantra. God had given His word (thrice) that this Mantra will work for those who chant it with faith.

Receiving a Mantra from a living Mahãn deepens our faith in it than learning about it through a book. Is that not so? Mahãns know about the 'vãsana' (imprints) of those who come to them. They do this work perfectly.

A 'jiva' wanders about only because of 'vãsana bala' (power of vãsana). It does not know itself. A Mahãn is able to read his vãsanas and lead him suitably. Mãdhavaswami came to Ramana in the form of a peacock. It will not know that in its previous birth ('janma') it had lived with Ramana as Mãdhavaswami. But, it would feel an inexplicable affection towards Ramana. It wanders about ('sanchãra') due to 'vãsana bala'.

[A devotee, 'Will animals have 'poorva janma' vãsanas?'
Sri Sri Swamiji, 'Yes, some of them have. A dog has this quite strongly.
A dog is colour blind. Everything appears to be small for an elephant. It is so huge but has such tiny eyes! This is Bhagavãn's creation!']

Thus, 'Yogirãmsuratkumãr' is a Mantra.

There are different kinds of Mantras - 'kãmyam' (seeking worldly desires), 'Moksha pradãna Mantra' (Liberation bestowing). Now, if you chant Dwãdasãkshari Mantra it would definitely bestow Liberation (Moksha). However, japa of Dwãdasãkshari Mantra that is 'Moksha pradãna Mantra' does not mean that you will not receive worldly comforts; it only means that it does not give importance to silly worldly affairs. Is this understood? If your desire is money, there is a Mantra for it. There is a Mantra for every worldly desire. A Moksha bestowing Mantra would also give you worldly needs but this is not the purpose ('prãdãnyam' - importance) of such a Mantra.

If you do japa of the 'Pranava' Mantra you can get anything you seek. But, is this Mantra meant for silly things? It is meant for 'mumukshus' (those who seek liberation). One who desires worldly matters should not do japa of Dwãdasãkhari Mantra or any other Moksha bestowing Mantra, as that (Liberation) is not his goal.

We find disparity even amongst Mahãns. One Mahãn does upadesa of Jnãna. One Mahãn fulfills the worldly desires of people. Another Mahãn does upadesa of Nãma japa. Even Bhaktas vary. What does Ramana say? He advocates only 'Ãtma vichãra' and never entertained any 'loukika' (worldly desires). One who desires Liberation would go to him for this. Some go to Yogi or Shirdi Sãi Bãba who fulfill their desires. They are also Mahãns, indeed. There is no doubt about this. Some go to Mahãns who strictly advocate Nãma Sankirtan and do not entertain anything else. All the three kinds are Mahãns. They show different paths. A sãdhak feels, 'Trials and tribulations keep rising in life. It is silly to try to find a solution to these. It is like the waves of the ocean that keeps rising. There is no end to it.' Such a one seeks liberation.

Thus, this ('Yogirãmsuratkumãr') is a Mantra that we do japa.

For the past one month I have found that early in the morning around 4 or 5 it drizzles for some 10 or 15 minutes. This only goes to show that people are taking efforts to bring down the rains. The reason for the unsuccessful attempt is that the 'pratibanda' (resistance) is stronger. The atonement being done is not enough. Some 'pãpa' is the cause for the drought in the city and this 'pãpa' is stronger than the 'prãyaschitta' (atonement) being done. But, we should not stop our attempts; we should continue with our efforts. As the 'pãpa' is wiped out it will bring down the rains. Rudra's anger is the reason for 'ativrishti' (more than required - floods) and 'anãvrishti' (shortage - drought). Either Rudra will pour down rains causing floods or stop the rains causing drought.

All these depend on the 'sãnnidhya' (Presence). Wherever the 'sãnnidhya' is less, there the 'bhãva' has to be strong. Where there is deep 'sãnnidhya', 'phala' (fruit) is received in spite of 'bhãva' being less. In Kãnidmadam (South India), Yogi's statute has been installed. Most of the people who visit this place do not possess much 'bhãva'. But, their prayers are being fulfilled. This is due to the stong 'sãnnidhya' of Yogi present here. One need not think that Yogi's Pãduka has to be placed on the head or worshipped for the fulfillment of prayers. It is enough if you just touch it. This is because of the 'sãnnidhya'. It is verily good if both 'sãnnidhya' and 'bhãva' were present. If a person develops 'bhãva' in the place of 'sãnnidhya', he/she is taken to a very high stage. Such a person becomes a Mahãn.

Similarly, let us say that there is an ordinary stone. No kind of 'pratishta' (installation as per the Shãstras) of this stone as a Deity has been done; nor has any Bhakti 'pratishta' (installing Divinity through devotion) been done. But, if the 'bhãva' is very deep, this stone will begin to speak! - 'Bhãva balathinãl'. Let us say that there is a Guru who leads his life as prescribed by the Shãstras ('sishtãchãr') but has not attained Jnãna. A sincere disciple ('uttama sishya') who takes refuge in him will attain good state ('gati').

Well! You may ask, 'Why should one avoid fake Gurus if one can attain a good state through 'bhãva'?' Fake Gurus have negative forces. In the earlier mentioned Guru ('Shrotriyan Brahmanishtan'), there is no negative force. One who leads his life with 'ãchãra anushtãna' is known as 'Shrotiyan Brahmanishtan'. 'Shrotriyan' means one who performs 'agni hotram', etc. He leads his life as prescribed by the Shãstras though he has not attained Jnãna. Upanishad says 'Ãchãryan, Shrotriyan, Brahmanishtan'. The Upanishad says, 'Go to a Brahmanishta who leads a vaideeka life.' This Guru has no negative force. If you imagine a deep bhãva that he is a Mahãn, you will cross the ocean of samsãra. But, your bhãva will not hold good with a 'Guru' who deals with evil spirits/evil devatas. This is due to the negative force in such a 'Guru'. Even if the Guru were an ordinary, simple man the disciple can attain a good state if his 'bhãva' towards the Guru were very strong. But, such a thing does not occur in the case of a fake/evil 'Guru'. One should understand this well.

If the Guru were a normal good human, the disciple can attain a good status due to his deep 'bhãva' towards his Guru (faith that his Guru is a Mahãn). There are some 'Gurus' who claim to worship Rãjarajeswari or some such Goddess but actually use some bad spirits. When you visit such a place, this evil spirit notes your vehicle number and informs this man. As soon as you come to this 'Guru's presence he asks you, "Is your vehicle no. TMK 1178? The visitor feels astounded. You can find such tricks near Chennai High Court. A man blindfolds a young boy and makes him lie down. There is a crowd around and the man questions the boy, 'What is the time shown in this man's watch?' Pat comes the reply, '5.15.' (Pointing to another man) What is it in this man's watch? '5.27.' 'What is the number of the bus passing by?' 'Bus no. 10!'
What is all this? These are all the doings of some 'kshipra devata' (petty spirits). Some others perform the same act on a large scale. And this creates awe in people. Some people 'seem to produce' articles. It is not actually produced but bought and stored in a place. At a simple gesture of the hand, the 'kshipra devatas' that work for him/her bring the demanded articles. Why do these people perform such acts? These are done only to create awe in the minds of the people. One who performs acts to create awe in others' minds is verily an 'ajnãni' (ignorant). He has no Jnãna.

However, the 'anugraha' (blessings) of a Mahãn like Yogi should not be thought of in this manner. They have no thought of self. They do not even think that they are doing such an 'anugraha'. 'Anugraha' is verily their nature. They do not perform these on a stage or while there is a crowd watching it. It is done only out of sheer compassion for a 'jiva'. It comes out of them without their Will ('sankalpa'). It just comes out of them.

A Mahãn's life should be an open book. There should be a 'charitra' (history) for him. Ramana Maharishi's, Maha Periyava's lives were an open book. They lived amidst the people. They never hid anything from the people, for, there was nothing to hide. Once, while speaking on great Saints, Yogi said that Aurobindo was a great Saint. Ramana was a great Sage. The world might call someone a great Saint. But, the acknowledgment of a Jnãni in this matter is totally different. Only a Jnãni can recognize another. The world that is ignorant cannot comprehend a Jnãni. It may be in awe of a person who performs wonders.

'Yogirãmsuratkumãr' is a Mantra - 'Moksha pradãna Mantra' (Liberation bestowing Mantra)

Mahãns easily detect the samskãrãs of a person who come to them. They know what is best for them and how to lead them. Sometime they prolong the life of a devotee in spite of his old age. One may wonder about this. If he were a young man, having commitments to his family, his life should be prolonged. But, why prolong the life of an old man who has all his children well settled and has no commitments? What is the purpose behind this? The 'anugraha' of the Mahãn is only to help him live through his vãsanas and thus bestow him Moksha. He still has vãsanas and if he were made to live for some more time in the world the vãsanas would be lived through. There will not be any more birth for him. But, what happens? His karmas work strongly and make him be born again. Just, as it happened in the case of Palaniswami (devotee of Ramana Maharishi). The world may call it a big feat. But, why should a Jnãni do this? If he were to stay for some more time in the world, his vãsanas would be spent and elevation would be easy for him.

This does not mean that a Mahãn would try to prolong the life of all. Everyone has to meet with death, some time or the other. Such 'anugraha' is done only where it is found necessary.

[A devotee, 'Swamiji! But, can the karmas be stronger than the tapas of a Mahãn?'
Sri Sri Swamiji, 'Here it is his Will. He knows what is the 'sankalpa' of Bhagavãn. He tries to help the devotee. This is the reason that when you take refuge under the wings of a Sadguru, you should listen blindly to all his words. You should not have any desire of your own. Ramakrishna Paramahamsa once tested his devotee. A mouse got caught in the trap. He asked the disciple to take it out and kill it. When the disciple returned, Paramahamsa asked, "Have you killed the mouse?" The disciple said, "No! I left it outside the premises." Ramakrishna said, "This is not right. One should listen to the Sadguru blindly. One should not analyze his words. One should not stop to think if it is right or wrong. Only if you can follow my words on such simple matters can you take my instructions perfectly on great matters." You should not analyze the words of your Sadguru. Today, you may feel, "I have not met with any problem in not carrying out his instructions." But, you will face problem some years later though not now.

'Buddhi' (intellect) of a man is 'parichinna vastu' (limited thing). We do not know what is in store for us tomorrow. Maya creates illusion in us. We have forgotten what has happened yesterday. We should never attempt to see the right and wrong of the words of a Mahãn. No analysis should be carried out. Since they have the work of taking you to liberation they know what and how to lead your life.

Let us say that a jiva who was in a satsang committed some sins due to which it is born as an animal. It comes back to the Mahãn and feels attracted/attached to the Mahãn due to the earlier relationship. Though it has taken the form of an animal, say a dog, it also listens to Bhãgavatam or any other Holy Text that it had been used to listening/reading during its earlier birth.

There was a dog during the period of Maha Periyava. It used to remain near Periyava's 'mena'. The orthodox ones around Periyava would throw a sack on it and carry it far away from the Mutt and free it. But, before these people could get back, the dog would be back near the 'mena'! This dog would never eat before Periyava had had his 'bhiksha' (food). Somehow it would know if Periyava had had his 'bhiksha' or not.

There was a dog, Jackie, with Ramana. Who are all these dogs? Yoga 'brashtas'. Many people come to the satsang. They may do japa or dhyãna. But, if they are unable to cross over anger, lust, etc. it remains as 'dur vãsana' (bad imprints) within. The vãsana gives them such births, but the samskãra of having been in a satsang brings them back to the same place. Only on deep analysis can one understand all these.]

Many people ask, "Why does not God punish one in the very same janma that the wrong was committed? If the person becomes aware of the wrong done, would he not avoid committing it again?" My repeated reply is, "Bhagavãn does not like to see transformation in you through threatening. Suppose I visit a house and find some jewels placed in a cupboard. The desire to pocket them is born in me. But, I refrain from stealing because of the fear of the consequences of stealing. Am I really good? No! The desire to steal had been born in me but only the fear of consequences has bound my hands from committing the act. If you refrain from any vice out of fear of the consequences you still are one who has verily committed it. This is because the desire had indeed been born in you; but, only the fear of losing your hand or leg has stopped you from carrying on with your work. The change should come about in your 'manas' (as 'samskãra'). Even after seeing the jewels the desire to steal should not be born in you. Bhagavãn desires only such a transformation. Therefore, the Lord does not punish you in this manner."

[A devotee, "Swamiji! 'Manusmriti' speaks of punishments for each sinful act!"

Sri Sri Swamiji, "That is entirely different. That is social law. Rules and laws have been made to maintain order in the society. But, Bhagavãn places no such law. Bhagavãn desires only an inner transformation. Well! Maharishis have given lot of ways for the fulfillment of all your desires. You can follow them. Can't you?

In the case of a person doing wrong it is only desire that always wins. Leave alone social law or eternal law. When he commits sins, does not his conscience ('mana-sãkshi') point out the wrong in it? The one who commits wrong certainly knows it is wrong. But, why is he unable to overcome it? This is because it is only desire that wins. One can deceive eternal law or social law but one cannot deceive one self. ]

[Devotee, "How can we come out of it?"
Sri Sri Swamiji, "Only if we develop sãttvic vãsanas such 'dur vãsanas' will disappear. Sãttvic vãsana means japa/dhyãna. As you keep doing these 'dur vãsanas' will disappear. Until then they will keep rising up now and then."]

Our 'manas' is a mixture of the three vãsanas - Rãjas, tamas and sãttvic. The different vãsanas rise up as provoked. It is 'tamo guna' that is provoked before sleep. It is 'sattva guna' that is provoked when you visit a satsang. The 'rãjasic guna' is provoked when you meet some friend who provokes you to pick up quarrels with others, desire to go to the theatre, etc.

As 'sãttvic guna' develops, 'rãjasic' and 'tãmasic' gunas die and finally the 'sãttvic guna', too, dies. At this stage Jnãna is born. Why is sãttvic needed? Only to destroy the 'rãjasic' and 'tãmasic' gunas.

[Devotee, 'What does destruction of 'sãttvic guna' mean? How does it come about?'
Sri Sri Swamiji, 'Due to 'vijnãna' (Knowledge) 'sãttvic guna' automatically dies. 'Poorti' (completion) of sãttvic is Jnãna.']

So, God does not desire to change you through threatening, for, it is not a real change. God desires change in your mental attitude that comes about due to a Guru and Satsang.

The first 'Srishti' (creation) came about. We say that Man is born as an animal and vice versa. Now, in the first 'srishti' were there animals? In the first 'srishti' there were 84,00,000 'yoniis'. The various kinds of lives viz. mosquito, lion, tiger, bacteria, man were all to be found in the very first ('ãdi') 'srishti'. Only Man is ruled by 'pãpa' and 'punya' and not animals. Then, what decides the subsequent birth of animals? Though animals have no 'pãpa' or 'punya', they have vãsanas. When you place some food in front of a dog, you find saliva pouring out of its tongue. Why? It has desire for food! It has likes and dislikes. Therefore, its subsequent births come about as per these likes and dislikes.

[A devotee, 'This dog must have attained this form due to its previous vãsana...'
Sri Sri Swamiji, 'No! Here we are speaking of the first creation ('ãdi srishti'). Here we are speaking on how it gets caught in the cycle of birth and death while it has no 'pãpa' or 'punya'. Suppose this dog grows in a home as a pet and feels lot of affection for the owner, it attains another birth ('janma'). If it happens to attain the 'katãksha' of a Mahãn it will attain even a 'human birth (manushya janma'). This is how it gets caught in the cycle of birth and death."]

Similarly, many wonder, ' 'Milechhãs' have no karma.'
'Samskãrãs' (rites) through Karmas are done only for the Brahmins. These are not for others. If people other than Brahmins perform 'agni samskãras', as prescribed, they cannot get into those 'lokãs'. According to Sanãtana Dharma, when the life cycle begins with animal life, it is Brahmin janma that is the last janma. If you desire to attain liberation through 'vaideeka' way, Brahmin janma is the last janma to attain it. The other jivas will attain Brahmin janma in their subsequent birth, pass through 'vaideeka samskãras' and then attain liberation. It only means that in their present janma they do not have karmas.

If a young boy who has not had 'upanayana' (the holy thread ceremony for a boy) dies, there is no 'samskãra' of any kind for him. There is no death rites ('divasam') for him. Why? 'Brahmanatvam' (state of Brahminhood) has not come about for him. He may be born again in which case he has to attain Brahmin janma once again. As per Vaideeka dharma, he is at some level at this stage but there is no 'samskãra' for him. As he moves up (in life cycle), then 'vaideeka samskãrãs' apply for him also. They have to take effort to progress and attain Brahmin janma. Only if he develops 'sãttvic' gunas will he attain Brahmin janma. Thus speaks Vaideeka dharma.

Here, one should not raise the question of Bhakti enjoyed by Nandanãr (not a Brahmin). Nandanãr's Bhakti was 'visesha dharma' (special dharma). Here, we are speaking on Vaideeka dharma. Vaideeka dharma (spoken earlier) is according to the Vedas.

In ancient days there were severe punishments for wrong doers. But, today, these are not practiced.

It is only due to 'vãsana bala' that jivas' wander about.
Each one attains the goal as per the desire with which he performs the dharma.

'Evvuyir evvedan thittiyãl seiyyum thozhilgal
Avvuyirkku agadhi undãdalãl
Evvum ara avai sãrãdu
Ayar thitti yattru ull
Nirãlogamthãne ninai' (20)

You attain the 'gati' as per your desire and the relevant act in this regard. One who worships Iyyappa will attain that 'gati' (state). One who worships Muneeswara will attain that 'gati'. One who worships 'pitrus' will attain that 'gati'. One who worships the navagrahas will attain that 'gati'. We say, "Worship Krishna. That will suffice. This one 'upãsana' is enough. It will bestow everything on you." How should the sãdhak be? He should one be who can face the joy and sorrows that come about in his life. You are not a sãdhak if you question, "Why do I have to face such trials and tribulations?" The quality ('lakshana') of a sãdhak is only to treat sukha-dukkha (joy and sorrow) equally in the name of bhakti. You are not a sãdhak if you feel disturbed by them. Accepting everything that comes to you according to your 'prãrabda' in the name of God is the nature of a sãdhak. You should accept it happily. Just as Rama accepted and faced all that came His way, a man should accept everything that comes his way. He should not try to run away from them. This is verily the 'lakshana' (quality) of a sãdhak.

You may question, "How come You advise someone else to do upãsana of the 'navagraha' (the nine planet gods) while (strongly) advocating worship of Krishna?" This is due to the fact that this particular person is not the 'adhikãri' (fit) to worship Krishna. So, this advice is given to him. He feels troubled with even some trifle matter and performs puja of some demi-god ('alpa devatas') for solution ('nivritti'). But, a 'mumukshu' faces even the worst situation bravely.

[A devotee, 'Do these demi-gods ('alpa devatas') take effort to attain Moksha?'
Sri Sri Swamiji, 'No! Certainly not! They remain as they are till the time of the great destruction ('pralayakãla'). We are far better than them because we seek Moksha. Lord Brahma also cannot go to Moksha, even if he so desires. This is why Ãchãryãl (Adi Sankara) says, 'Mãnushatvam, mumukshutvam, Maha purusha samshrayam....'(Human birth, desire for Liberation and association of a Maha Purusha) Human birth is rare. Rare still is the desire to attain liberation and attainment of the association of a Maha purusha comes about only through 'punya' earned through crores of janmas.]

'Avanthãne Nãnmuganum (Brahma)' - one can attain a state greater than that of Lord Brahma. But, here all these are only philosophical attributes ('tattvãrta'). Here, Brahma means the Vedas.

What is needed to produce a thing? Jnãna (knowledge)! Saraswati is full of knowledge ('arivu'). Therefore, Lord Brahma (the creator) has her as his consort. One who carries on the affairs of the world needs wealth ('dravyam'). Lakshmi is Goddess of wealth. So, Lord Vishnu (the protector) has her with him. What is needed for destruction? Power ('Shakti')! Pãrvati is Shakti. So, Lord Siva (the destroyer) has Shakti as his consort. It is only the potter who has to worry about the various things to create a pot. But, one who breaks it has no such worry. He just throws it down and the pot breaks!

[Devotee, 'Won't gods like Brahma be in a stiti of Jivan mukti?'
Sri Sri Swamiji, 'No! They are a step less. They are all 'ãdikãrika purusha'.
Devotee, 'How long will they remain? When is their end?'
Sri Sri Swamiji, 'Everyone has to go to Moksha. But, it is not so with Indra alone. Indra is only a title. Indra keeps changing. But, Brahma does not change. If you perform Vãjpayee yaga, etc. you can attain the post of Indra. There are humans ('manushyãs') who have become devas. We have already spoken on this the other day - swa-jãti devas and those who attained this state of devas."]

'Evveden thittiyãl' - one attains the end as per one's desire behind the performance of a dharma. People who worship some demi-god might sing kirtans that speak on the attainment of Moksha through his worship. But, this has no base ('ãdhãra'). When I ask you to do something there is evidence ('pramãnikam') for it. I will not say anything that has no 'pramãnikam'. When someone approaches a Mahãn with the prayer for his daughter's marriage, the Mahãn might say, "Ask her to chant - 'Karthyãyinee Mahamãye Maha Yogin Yateeshwari...' "What is the base for this? Srimad Bhãgavatam!

In Sivãnanda's books we find some mantras, the japa of which fulfills the marriage desire of girls. There will certainly be some basis ('pramãna') for this (in the Shãstras). There has to be Veda pramãna or Purãna pramãna for everything. You cannot advocate anything as per your whims and fancies. Worshippers of demi-gods may say that such worship will bestow Moksha but do the Vedas or the Purãnas say so? Can you attain Moksha if you worship a demi-god like Kãthavarãyan? There are innumerable demi-gods in villages but can they bestow liberation on you?

Thus, you attain the loka of the god you worship. Here, 'sãttvic upãsana' is only the upãsana of Lord Vishnu. It is also 'vaideekam'.

We should worship 'santa' devata - Beautiful, enjoyable, 'deiveeka' devata. Who is such a God? Verily Vishnu! If we worship such a Vishnu we will attain Moksha.

Why is a sãdhak being enlightened with these? This is because his mind should not get diverted. He should not wonder, 'Shall I do this or that?' Due to association, our 'buddhi' changes. It should not be influenced in this manner. Krishna Ganapãdigal who lived with Thiãgarãja swamigal asks him, "What have you attained by worshipping Lord Rama? Though your brother worships some 'alpa devata' (petty god) he finds some 'phala' (fruit) of the worship! Your worship of Rama does not even cure you of headaches and fever!" Thiãgarãja, a man of simple thinking, said, "What can I do? I have no other way ('gati')." This man advised, "Well! At least do japa of the mantra to cure scorpion sting." Thiãgarãja nods his head. The next morning he bathes in the river and returns home. This man does 'ãvãhana' (installation) of the devata meant for this and gives some flower to Thiagãrãja to offer to this devata. What happens? It is Lord Rama's thought that fills up Thiãgarãja and he chants, "Om Vishnave namah!" He is unable to chant the other mantra. So, for each (spiritual) path there is a different 'adhikãri' (person fit to follow it).

Why is there so much variation in the world? 'Loke bhinna ruchi' - world is made of varied tastes. All sorts of 'adhikãriis' are found in the world. One likes to show some power. An American had recently written an article in a magazine. He could bend a lamppost by merely looking at it. He could stop a clock, a fan, etc. in this manner. When someone questioned him, "What have you achieved by this?" The man simply replied, "Do not throw such questions. I have showed that I possess such power. I only wish to show that a man can achieve such feats through the power of the mind ('mano bala'). This is my only purpose. You may ask if I will attain liberation through performance of such feats. I have no such desire for liberation and I am not one who got diverted while pursuing liberation."

There are some who can squeeze out the juice of a fruit by merely looking at it. There are so many 'mãrgas' (ways), good and bad, in the world. Each one follows as per his taste. One should not question why one does this or that. Even the Vedas have spoken according to the different 'adhikãriis'. It speaks of one mantra that bestows wealth, one mantra that bestows 'vãk siddhi', etc. You cannot ask if they are all untrue. They are not untrue. All are certainly true. But, each way is meant for the different 'adhikãri'; depending on each one's taste. But, these are not meant for a 'mumukshu' (spiritual aspirant).

------'See the Ãtma because you may be afflicted with some disease.'
'There are hospitals to cure my diseases!
'Yes. There are many but they are unable to cure the diseases of all.'
'See the Ãtma before any sorrow befalls you.'
'I am happy. I have no sorrows.'
'If you are facing only happiness today, it does not mean that you will not face any sorrow tomorrow. Sorrows do not announce their arrival. So, please see the Ãtma. Someone might do 'abhichãra prayoga' (using evil spirits). Hence, see the Ãtma.'
'I have not faced any situation of this kind.'
'If someone does what will you do? So, take precaution right now.'

This is how the debate goes in Vedãnta.

What happens once 'abhichãra prayoga' is done? The mind will not be in our control. So, what should you do? The mind thoroughly loses its sense of balance. We find it difficult to bear the 'chanchala' (movement) of this normal mind. Then what to speak of one who has lost his mental balance? This is one kind of problem ('avasthai'). Such people experience some kind of a fear ('bheedhi').

[A devotee, 'Swamiji! Does this occur due to some 'pãpa' of an earlier janma?'
Sri Sri Swamiji, "It happens due to some great sin. Due to some great 'shãpa' (curse); 'vidhi' (fate). If one who is impure (physically and mentally --'durãchãra') enters a place of 'sãnnidhya' (spiritually rich) such mental imbalance ('mano vyakoola') occur."]

Vãsudeva thãtha experienced consistent fear. Ramana had fear of death. But, are these the same as the one experienced by the mentally imbalanced? No! Certainly not! Bhagavãn has placed them in such a situation. There is a reason for this.

[A devotee, 'What fear did Vãsudeva thãtha experience?'
Sri Sri Swamiji, 'Some inexplicable fear of sitting in a place or visiting some other places. There is no reason for this. It is due to the Will of Bhagavãn."

Vãsudeva thatha experienced such a fear while living in Srirangam. While walking on the street here, a man wearing 'lungi' and smoking followed him. He answered all his (Thãtha's) questions. When thãtha reached home and sat on the pyol, this man just walked into the locked house! He followed Thãtha everywhere and repeated all his words! Later, Thãtha celebrated the day he entered the locked house as the day of visit of Bhagavãn. Since then he experienced a fear. He was restless. In his charitra you cannot find him having stayed in one place for long. He could not sit in one place, would walk up and down the street, move to another kshetra, etc.

In Yogi's charitra also we find that he was totally restless while he was with Papa Rãmadãs. He would suddenly grow a beard; just as suddenly remove it; he could not tolerate any kirtan other than those on Papa Rãmadãs. These are all one kind of restlessness ('avasthai').

One can say that one should do japa/dhyãna with 'suchi'/'ruchi' (in good taste). But, when the force of japa/dhyãna hits him such things will not work! He would wear some dirty clothes. He would run here and there. When one goes very deep ('teevrama') in sãdhana there is no control. It cannot be brought under control. After attaining the goal one may say that one need not undergo such troubles but in that force ('vegam') when the spiritual current hits him in a gush, (after 'Realization' one may speak - 'all these are not necessary') it will shake him up to the core.

So, one cannot question, 'Is it right to worship this god or wrong to worship that god?' Shãstras underline the power and working ('adhikãra') of each type of devata. Since we speak as per our likes and dislikes ('paksha pãtham'), our views cannot be right. "

Next >

Page 1    Page 2

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.

Home • e-MM • Contact

Radhe Krishna