Devi Kãlotram - Day 12
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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,

" There is a mantra and devata for every desire of ours. Each devata has some 'adhikãra' - blessing ('anugraha') and destroying ('nigraha') power (shakti). Lord Subrahmanya does not have the 'adhikãra' to give Moksha. He advises Natanãnanda (in Madurai) to worship Lord Vishnu. Natanãnanda dances around singing the Lord and worships Bhagavãn in 'nãyaki bhãva'. Like Ãndal and Mira, Natanãnanda had the bhãva of a Beloved towards Bhagavãn. He was a Saurãshtra man. It all depends on our 'bhãva'.

In this Kali yuga, birth of Bhakti itself is rare; and devotion without any desire ('nishkãmya bhakti') is rare still; 'sãttvic bhakti' towards Vishnu and that, too, towards Krishna is very rare. Only if one has done 'punya' in crores of births such bhakti comes to be experienced. Ãchãrya says that even to hear the word 'Ãtma', one must have done 'punya' in crores of janmas. We find that this is a fact.

We repeatedly see the same faces. While driving on the road we find countless people in the world. But, so many of these people know nothing about this. These matters have not even fallen in their ears! Then, one should certainly have done great 'punya' to even hear the word 'Ãtma'. So, what should we do? But, can one say, 'Being able to breathe is a great matter indeed! To be able to eat, to see, to hear, to move about independently are all great matter indeed! I have all these. I will sit idle?' What should one who has been blessed with all the normal faculties do? Having heard about the purpose of life he should strive to attain it. One should bring into action all that he has heard. Words should transform into action. Otherwise, it is useless. It should be productive. He should divert every action of his towards this goal.

The 'indriyas' are very tricky. The eyes like to watch cinema, drama, etc. It desires to 'see' something. This is the work ('cheshtai') of the senses ('indriya'). The ears want to hear. Hearing something (worldly things -'loka vishaya') appears to make one happy. This is one kinds of state ('avasthai'). If one is used to meeting someone daily at a particular time, he becomes restless if the meeting does not occur on any particular day. What does the tongue do? It desires to speak and also eat!

The body also desires something. Thus, each 'indriya' troubles one in some way or the other. If we sit back and watch it we can find the working of these 'indriyas'. But, if you are able to control the 'jihva' (tongue) all the rest are easily controlled. It is difficult to try to control other indriyas without controlling the tongue. One should cut out 'ruchi'.

We have said earlier that one does not attain Moksha through worship of Lord Muruga. A person does 'upãsana' (worship) of Muruga for 'chitta shuddhi' (purification of the mind) and then does Brahma vichãra. One cannot attain Moksha only through the 'upãsana' of Muruga without Brahma vichãra. But, if you do only bhakti of Krishna you can attain Moksha. Do you understand? Through 'chitta shuddhi', Jnãna vichãra is done and Brahma 'sãkshãtkãra' attained. Bhakti is not the goal ('lakshya') here. Do you understand? They will visit Ganesha, Subrahmanya, Ambãl, Krishna, etc. They would pray, 'Please cleanse my mind ('chitta shuddhi'). Since their aim is only to cleanse the mind ('chitta shuddhi') they would visit various gods, wondering, 'Will this god cleanse my mind or that god would do it?' All gods may be good. But, they go to all with the feeling, 'If this god can cleanse my mind why can't I go to Him/Her?' Then, through 'pranava' japa or Brahma vichãra they attain Liberation.

But, one who worships Krishna need not go anywhere else or take up any other mãrga for attainment of Jnãna. When the worshipper becomes one with Krishna who is a Brahma Jnãni, he also becomes Brahma Jnãni. What happens when you replace Krishna 100%? Krishna is a Brahma Jnãni, therefore, you will also become one. But, in the case of demi-gods ('kshipra devatas'), they should not be worshipped even for 'chitta shuddhi'. These gods have likes and dislikes ('rãga-dwesha'). That is why they trouble others ('sikshikkum'). In villages, it is commonly found that when a person desires to create trouble for another, he puts down his desire on a piece of paper and ties it around such a demi-god. His wish is fulfilled!
Such a demi-god does not have the power to analyze your desire. It can only fulfill your desire (depending on its power). It does not know if the demand is right or wrong. Liquor, beedi, cock are offered as 'naivedya' to such demi-gods. The temple authorities of such demi-gods charge some amount for the 'cheetu' (piece of paper with the request written). One can find this even today. You can find such things in 'Iyyanãr' (name of a demi-god) temples in villages.

'Edu pala karumangal illai' - There is no work in this 'Ãtma stiti'.

'Odum ivai yãvum unmai illai' - The Vedas speak of this 'loka' or that 'loka'. But, all these are not true, i.e, while viewing from the position of 'Ãtma sãkshãtkãra' state. Here, 'Odum' means the Vedas.

'Bedha ulagamum illai' - Worry or debate over the world arises only if the world exists. World appears to exist for us only due to our false knowledge of body. Only due to our false notion of body, this world exists for us.

Sri Sri Swamiji, 'Let me answer here a question put forth by a devotee - In Mahabharata we find that Yudhishtira performed Rãjasuya yajna. But, the Pãndavas faced lot of problems due to this. Why did this happen?" The purpose of Rãjasuya yajna is only to enjoy the various comforts in heaven ('swarga'). What is the purpose of Rãjasuya yajna? To enjoy the comforts of the other world ('paraloka'). This will not stop the troubles to be faced in this world ('loka'). The effects of Karmas have to be faced. If one performs 'vãjpayee yajna', they will not attain any comfort in this world ('loka'). In this world, one may probably be honored with a 'sweta chatra' (white umbrella) over his head. The 'phala' of Vãjpeyam is 'swargãrohanam' (reaching the heavens).

[A Devotee, "Swamiji! It is said that those who participate in Vãjpeyam derive some benefits. What does those who offer things for Vãjpeyam earn?"
Sri Sri Swamiji, '"They earn 'punya'. 'Vãjpeyam' is 'anushtãnam' (religious practice) for a Brahmin like 'sandhya vandanam', 'agnihotra-oupãsana'. They possess some tapas for this. When a big dharma is performed, innumerable small 'phalas' (fruits) also come by. These are earned even without any desire ('uddesa'). There are many examples for this but I am abstaining from speaking on these as they would appear very worldly in this context of speaking on Vedãnta mãrga. One attains money and also happiness ('sukha'), though the objective is only money."]

In reality no world exists. Where is the question of the existence of related matters when world itself does not exist? This applies only at 'Ãtma Jnãna' level. Keep doing Ãtma vichãra. This or that 'loka' does not exist for you. Jnãna (Knowledge) is your objective ('lakshya'). So, close your eyes and do Self-enquiry ('vichãra'). Turn the 'manas', that is running towards the world, inward. In fact it is better that you do not listen to these matters. Ãchãrya says, in Vivekachoodãmani, 'Do not run behind Texts. Bundle them up and keep them aside.' Can you search for the Ãtma in a book? This is like the man who was searching for his lost object in sunlight. When questioned he said, 'Since there is sunlight here I am searching for it here!' Ãtma cannot be found in a Text. It is attained through sãdhana. If you speak to a Vidhwãn, he will create a 'brãnti' (illusion) in you. Some of them would advise you, 'Only knowledge of the Shãstras ('Shãstra Jnãna') is real Jnãna.' One should avoid such company. Their association might create doubts in you. You might think, 'Oh! I must learn the Shãstra, the Vedas; otherwise it is impossible indeed to know the Ãtma.' There is no connection whatsoever between this and the attainment of Jnãna.

'Bedha ulagamum illai
ulagaptrulla loukikan thãnum illai' - Once a person visited Ramana Maharshi. He said to Bhagavãn, 'Sarvam Vãsudeva mayam jagat.' (This is Vaishnava siddhãnta - that everything is verily Vãsudeva)
Ramana replied wonderfully, 'What is the use of looking at the whole world as Vãsudeva if you fail to identify yourself as Vãsudeva?' This was a slap on the face. If I look at everything as Bhagavãn but remain as a 'jiva' myself, what is the use? If you become Vãsudeva, the whole jagat verily becomes Vãsudeva. If 'drik' (view) changes, automatically 'drishyam' (scene) also changes.

'Let everyone turn good in the world but I will remain as I am' - how does this sound? (!) If you become good, then everything else would be good. If you become a Jnãni, your 'drishti' (view) will become 'Jnãna mayam' (one of knowledge/Truth).

'Ulagapatrulla loukikan thãnum illai' - There is no existence of 'jiva' - 'sarvam Brahma mayam' - 'Akandãkãra swaroopa'. What happens if you become 'Jnãna swaroopa'? The whole world verily becomes 'Brahma swaroopa'.

'Nirãlambam indha nikilamum anri
nirãlambathãl ollirã nirpa - nirãlambam
ãga cheidhu inda anaithu nirãlambam
ãgiduvan enre ari' (22)

'Inda nikilamum nirãlambam' -This whole Universe is also nothing but the Highest Being ('para vastu') that needs no support ('pattru kodu').

'Anri nirãlambathãl
ollirã nirpa
inda anaithum nirãlambamãga chei' - The whole world exists (shines) only due to this Highest Being ('Para vastu'). It speaks of the state of one who does 'vichãra'. A Yogi who turns his mind inward and experiences oneness of the world seen with the 'swaroopa' (the entity that 'IS') also becomes one with 'IT'. He finds everything verily as Brahman and becomes Brahman himself.
This is a 'bhãva'. 'See everything as Devi. See everything as Krishna'. This is a 'bhãva'. What happens in this 'bhãva'? You also become verily That. The whole world is verily Brahman. You are also Brahman. Everything else is verily Brahman. Take up this view/feeling ('bhãva').

'Viyomavadi-vãgum viyãbaga mãsoonyam
yadhoruvan bhãvithdãnel - iyãndum avan
piisakosa kirumipola pirapancha
pãsa samusãriyãm pãr' - (23)

Some people say that Liberation ('kaivalyam') is a long sleep. This is absolutely wrong. One should not make wrong statements. At sleep we are in 'tamo guna'. Jnãna is 'Being' (verily Brahman). The state of 'tamo guna' is not so. If Liberation ('kaivalyam') were a long sleep as these people make it out to be, then one can with the help of some medicine get into the state of coma, which is long sleep, indeed! One should, therefore, not call 'kaivalyam' (Jnãna) as long sleep. They speak on such lines either because they do not know about it or are hiding the fact purposefully.
Sleep occurs due to the working of 'tamo guna' of the 'manas'. In 'kaivalyam', the 'manas' is destroyed totally. Therefore, it is not a state of long sleep.

Suppose you had been suffering from severe headache and were suddenly relieved of it. You experience some 'sukha' (happiness) due to relief from headache. Is Liberation similar to this relief from some trouble? No! It is not. In this state of Liberation there is 'ãnanda' (Bliss) that is beyond any description. It is not 'dukkha nivritti' but 'sukha prãpti'! (It is not relief from some sorrow but attainment of Bliss).

'Viyoma vadivãgum
viyãbaga mãsoonyam' ' - the 'soonya' that is verily the form of chitãkãsa and permeates everything.
'Yãdhoruvan bhãvithidãnel - one who does not meditate on It
'Avan yãndum' - he is ever
'Piisakosa kirumipola' - like the silk worm that binds itself
'Pirapancha pãsa samusãriyãm pãr' - becomes a 'samsãri' bound by worldly attachments.

-- One who does not meditate on the 'soonya' that is verily 'Chitãkãsa' and permeates everything becomes a 'samsãri' (worldly) bound by the desire for the world just as the silk worm that binds itself (with the thread).

What is the need to advise a sãdhak to exercise the 'bhãva' that everything is verily Brahman while practicing Brahma vichãra? This is in context with his interaction with the world. Suppose a sãdhak due to his need for food, clothing, place of stay, etc. comes out to interact with the world, he should then look at the world verily as Brahman. You are still a sãdhak only. You have not yet become a Jnãni. At this stage, you have to do some work for the sake of maintaining your health ('deha rakshana'). You have to bathe, eat, wear some clothing and have some place of stay.
Some have to earn for this while some take to begging ('bhiksha'). Thus, there is interaction with the world ('vyavahãra'). At such times do not carry on such work as interacting with the world but do it with 'Brahma bhãva', i.e. that the whole world is verily nothing but Brahman.

[Devotee, 'How can this be done?'
Sri Sri Swamiji, 'In bhakti we say - 'look at everyone - this one and that - as verily Krishna.' Likewise, think, 'This is Brahman, that is Brahman, I am verily Brahman'. Periyava said to Paul Brunton, 'Think of the Soul always.' Always remember that all are verily 'Ãtma swaroopa'. The 'Ãtma Chaitanya' is ever in everyone. What is this 'sariira'? In Bhakti, Krishna's teeth is compared to the neatly strung pearls; His eyes are compared to the lotus; His cheeks to the neatly polished, reflecting mirror, His nose to the flower 'champaka'. Krishna is sung as 'Mohana sundarãkãra' (very beautiful/handsome). Such admiration should be reserved only for the Lord and not to ordinary mortals! If one reads these descriptions of the Lord in a book and uses these imaginations in the case of a girl, it will push him into 'samsãra' (worldly life)! On seeing mortals, only the skeleton that is behind the flesh should come to the mind and nothing else!]

One who does not meditate on the 'chitãkãsa' form that is spread everywhere falls into 'samsãra'. Here, the silkworm is taken up to illustrate this point. The silk worm is ugly looking and stinks. Nobody would go near it. With a view to safeguard itself, it weaves a thread (the silk thread) around its body. This very act endangers its life. It is for this very reason the worm is dropped in hot water. The security measure that the worm takes ends up in loss of its life. Similarly, you save in the bank to live in the world; you marry for the same reason; you eat, beget children for this one reason of safeguarding yourself. But, these are the very acts that end up in bondage. - 'piisa kosa kirumipola!' - like the silkworm ('piisa kosa kirumi' means silkworm).

'Pirapancha pãsa samusãri yãm pãr' - You take lot of measures for safeguarding yourself in this world. But, what happens? All these safety measures pull you into bondage. One cannot, therefore, believe this life.

Therefore, do not waste your time. Do Brahma vichãra.

'Viyoma vadivãgum
viyobhaga mãsoonyam' - think of That which is everywhere ('chitãkãsa').

Think of yourself only as a bag of flesh and bones. Admiration of form should be reserved only for Bhagavãn (while pursuing Bhakti mãrga). But, when it comes to mortals, treat the body only as a bag of flesh and bones. Ãchãrya, highly dispãsionate ('virakta'), in Sanyãsãshrama, describes Ambãl! He admires the beauty of Ambãl (Goddess Shakti).

Thus, while looking at us or another human only the thought, 'This is made up of bones, flesh, muscles, excreta, etc.' should rise up. There is only one 'gaurava' (honour) for this. There is a 'ratna' (gem) inside. What is it? 'Ãtma Ratnam!' There is no value for this body otherwise. One has to make effort to attain this Ratna. Bhagavãn Ramana says wonderfully, 'The leaf used for taking food is preserved until use. After use it is thrown away. How long should this body be preserved? Until 'Brahma sãkshãtkãra'.' What does Periyava say? 'You eat, wear clothing, go to office and earn. What is the purpose of all these? Only to do dhyãna of Ambãl's 'charana' (Feet). Do not eat or do any of these acts if you cannot do dhyana of Ambãl's charana.' Periyava also advises, 'Do not offer food, clothing, etc. to anyone who fails to do dhyãna of Ambãl's charana.' What is this janma for?
To attain Bhagavãn/Brahma sãkshãtkãra.

Everything in this world, this very world is only an illusion ('brãnti'). In childhood, one is attracted to play. As a child, he/she wonders what gift the guest/visitor brings for him/her. One's desire changes according to age. At youth he/she is attracted to the opposite sex. After marriage, family problems create pressure viz. the children have to be educated, married off, etc. The body is afflicted with diseases due to such mental pressure. As he/she grows older, he/she is unable to sit down or get up with ease. Later on, the worry as to 'Who will take care of me? ' arises. Thus, from birth until death man is besought with worries. This is life. At one stage, he/she feels unwanted. This leads to mental sickness. We carry on some activity or the other without full knowledge of what we are doing. We are steeped in such deep ignorance. We do not stop to think about the various acts that we are carrying on. Though we succeed in educating our children well or marrying them off into good families, is someone going to celebrate our achievements? We may be abused for something but none is going to praise us for any of the work done. This is Mãya. It is a myth. And we do not know what we are doing. Life is just moving on. The only rest ('visrãnti') is the insignificant happiness ('alpa sukha') obtained during the course of running our lives on such lines. Is that not so?

Do not worry if you are not married. You are the most fortunate ('bãgyasãli')! Do not get caught up in anything; but do not wander about idly. Do Brahma vichãra. Can 'Ãtma' be seen if one just remains unmarried? No! Make the best opportunity of the situation. Getting such an opportunity in life is very difficult. Once you get it make the best use of it.

Never attempt to test any worldly enjoyment ('vishaya sukha') because it is not possible for you to win 'vishaya sukha'; it is only the 'vishaya sukha' that wins. When we are doing japa or dhyãna, Bhagavãn tests you by sending such 'vishya sukhãs' to you. Bhagavãn tests to find if your 'manas' changes on seeing these. Someone should abuse us. It is a good opportunity to test ourselves. Remain unaffected as if it is raining somewhere else. One should develop such a 'mano bhãva'. Remain, yet be not. What does this mean? You should be present in the world bodily but the 'manas' should not be attached to it. Be in 'Brahman' always. Periyava tells, 'Test yourself to see if you have won over anger, desire, fear etc. Sit beside a lion!' This is like rubbing gold to test its quality. When someone abuses us we should be cheery. This is the test for us. We should not feel, 'God! He has abused me!' We may think that we have won over these. We need some test to see if we have won over fear, desire, anger, etc. Such opportunities are the real test.

When Periyava was camping at Nãgapattinam, he found people beating a boy. Periyava enquired, "Why are you all beating this boy?" They explained that he had written on a wall in the street, 'Sankarãchãrya down! down!' Immediately, Periyava said, 'Why do you beat him? He has offered me a great test. You have snatched away the opportunity of testing my 'manas'!'
Therefore, someone should scold or abuse us. We read in the purãnas that Maharishis were troubled by asuras. How do asurãs come to us? In human form. They scold or abuse us. They may say, "What are you going to achieve by all this japa/dhyãna?" We must treat all these as our 'prãrabda'. Periyava used to say, 'Are you suffering from high temperature? Do not take medicine but do dhyãna then. Think that you are sitting in fire and doing tapas.' Arjuna has done tapas with fire lit all around him! We should do japa on the seashore in noon during peak summer. If your body temperature has gone very low do not take medicine; rather think that you are sitting amidst icebergs and do dhyãna. That is, convert all sorrows productively. Let us say that I am seized with anger. What should I do? Do japa. Anger should end productively in japa/dhyãna. Where should joy or sorrow end? In japa/dhyãna. Everything should be linked to and end in japa/dhyãna. If one tells or thinks, 'I am giving up japa/dhyãna/puja, he is 'asat' (fool).' 'Phala prãpti' (attainment of fruit) will come in due course; gradually. One should have patience. There is a time for this. 'Ishwara kripa' (God's Grace) and 'Guru Kripa' (Guru's Grace) work together to bring the 'phala'. But, there is no doubt that Ishwara is watching your every move and act. Your japa, dhyãna, your deceptive acts, bluffs, everything is being watched by Him. You cannot escape Him.

Through prayer, seek the Lord's help in overcoming those qualities that you are unable to win. Prayer is very powerful. Let us say that one desires to do dhyãna. But, the parents do not permit this. What should he do? He should have the strength to leave home for this purpose; otherwise he should pray to God sincerely for the change in family circumstances. But, God should be satisfied that he is fit for this. God will change his fate. How? If the thought of doing japa/dhyãna is deep and true, God will then change his fate. Once Bhagavãn decides on such lines, then what is there to worry? Bhagavãn has brought us to this state gradually. Therefore, He knows how to take us further.

'Akilamãm yoniyilum ãruyir yãvirkkum
migakkilesam porundhum menmel kel - akhila
kilesamume niikkudharkku kel mã soonyathai
lesamara chinthai yiyattru' - (24)

There are 84,00,000 'yoniis'. Do not think that due to this birth as a human, you are steeped in sorrow. Each life undergoes suffering and sorrow peculiar to its kind. To think that it is not so is only an illusion ('brãnti'). While walking down the street we find so many others walking past us. We do not know what joys and sorrows these people undergo. To us they seem as if they are enjoying a carefree life. Let us say that a man is in some deep trouble; lets us say that there is some huge debt to be cleared by him and he happens to visit this Satsang where we are always doing bhajan or listening to some lectures. How would this man feel? He would envy us! He would think, 'Here I am in such deep trouble, but, all these people here are leading such peaceful life, enjoying bhajan!' Since he has lost his peace of mind he is unable to bear others' happiness.

We look at the birds flying over the sky and think, 'Ha! How carefree is this bird, flying so freely in the sky without any worry such as we, men, have to face!' Similarly, when we see a lion we feel, 'What a carefree life this animal leads! It does not undergo any problem like us.' Do not think so, for, each life has troubles and sorrows peculiar to its kind.
'Akilamãm yoniyilum ãruyir yãvirkkum
migak kilesam porundhum menmel kel' - Know that every life faces sorrow one after another.
'Akila kilesamume neekkudharkku' - for the removal of sorrows
Mã soonyathai - Brahma swaroopa
Lesãm ara sinthai iyatru' - Meditate incessantly.

- Listen to the solution that I offer for this. Meditate incessantly on that Brahma swaroopa for relief from all sorrows.

He offers advice step by step - Keep doing Brahma vichãra. Do not let your mind go out. Even when the necessity to interact with others arises, treat everyone/everything as verily Brahman. There are 84,00,000 yoniis (womb). You may be born through any of these but you cannot escape sorrow. You will have to face the sorrows specific to the yoni through which you have come to the earth. 'Migak kilesam porudum' - Birds and animals always experience 'prãna bhaya' (fear for its life). When someone goes near them they run away. Why? An animal or bird or any other creature fears danger for its life. It lives with 'prãna bhaya' (fear of life). Is this not a great fear? Therefore, they experience sorrow one after another.

'Akila kilesamume neekkudharkku' - - I will tell you a way of escape from all sorrows. What is it? Destroy your 'manas'. You may be the worst sinner in the world having committed all sorts of atrocities. But, if you can destroy your 'manas' you will attain Jnãna! Ramana Bhagavãn also says, 'If one would do Ãtma vichãra without harping on the thought that he is a sinner, he will certainly attain the way!' There is none in the world who has not committed any sin. 'Manas' is verily the worst 'pãpa' (sin)! Destroying the 'manas' is the greatest 'punya'!

Seek a way to destroy this 'manas'. Therefore, 'lesamarã sindhai eyattru' - Meditate constantly (on Brahma swaroopa). Even while on the street keep thinking, 'I am verily the indestructible Brahma swaroopa. This body ('sariira') is verily made up of bones, flesh, muscles, excreta, etc.' If this flesh were removed, there is only bones inside! There is nothing to enjoy in this! Even if you were enjoying fame, how many in the world would know you. Are you going to enjoy fame in all the fourteen worlds? Even if you do earn such fame, what are you going to achieve through this? This is only a 'brãnti' (delusion). So, don't get caught up in anything. What should you do? Think of the 'Ãtma swaroopa' always - 'lesamarã sindhai eyattru'.

'Jnãnaudaya porutte narkiriyai charchariyai
thãn navilapattadhãl thãnonrai - mãnadhathin
utkarudhunj chãlamba yogand thanaiyum orii
nitpirapanchathhe nilai'  (25)

Herein, Ramana explains the reason for giving up pilgrimages, 'teertha yãtra' (bathing in holy rivers), etc.

'Jnãna udaya porutte narkiriyai charchariyai navilap pattadhãl' - Why have all karmas (homams, etc.) been advocated? Only to attain Jnãna. You have been asked to perform the prescribed karmas and lead a disciplined life only to attain Jnãna. But, now you have begun to do Brahma vichãra. Therefore, abstain from doing even 'sãlamba yoga' (meditating on the 'mantra murti' i.e. deity of the mantra that one has been initiated into) and remain in your natural state. Here, worship is meant for cleansing the mind ('Upãsana'for 'chitta shuddhi'), to bring the mind to one-pointedness ('ekãgraha chitta'). One need not do even this. He can do Brahma vichãra directly.

'Nar chiriyai' means discipline ('nalla ãsrayam'). One is advised to do 'sandhya vandanam' in the morning, do japa, do pradakshina, visit Kshetras (Holy places), do 'teertha yãtras' - these are good acts ('nar kiriyai'). 'Bathe early in the morning, be neat and clean, lead a disciplined life.' - these are 'nar chiriyai' (discipline). Why have all these been advocated? 'Jnãna udayap porutte'! - for the purpose of Enlightenment! What is the purpose behind carrying all these acts and leading a disciplined life? Attainment of Brahma Jnãna! Once you have achieved it you need not hold on to these acts and regulations. He also advises that one need not continue with 'sãlamaba yogam' (worship of form). Just do Brahma vichãra.

The good acts ('nar kiriyai') and disciplined life ('nar chiriyai') cleanse the mind ('chitta shuddhi'). With this clean mind, you do upãsana of a god and that would lead you to Jnãna. But, Brahma vichãra being a direct mãrga to Jnãna one need not follow these. As I have repeatedly been pointing out, 'These are not wrong. But, when you take up Brahma vichãra mãrga, one need not follow them.' Upãsana of god is a way of attaining Jnãna. But, here, Maharishi is advocating the direct method of Ãtma vichãra. ('ner mãrgamãm idanai neethu'). Therefore, it does not need a supplementing factor.

Totãpuri teaches Advaita mãrga for Rãmakrishna Paramahamsa. Ramakrishna cuts 'Devi' (the form) with the sword of 'viveka' (discrimination). Why does he do this? To reach the state of 'nirguna' (formless state) that is beyond the state of 'saguna' (form). Here, the sword of 'viveka' is only a 'bhãva'. He cuts asunder the very form of the god that he had been worshipping for so long with the sword of discrimination. Only then is he able to go to 'nirguna' (formless state). Devi also desires only this. This is the reason that Devi sends Totãpuri to him.

Hence, Brahma vichãra mãrga is not opposed to Bhagavãn. 'Saguna' devatas will not feel sad when you move over to this (formless state). Devas may feel sad and oppose this, but not God.

[A devotee, 'Swamiji! How is it that Rãmakrishna cured the stomach pain of Totãpuri?' (Totãpuri was the one who taught 'Advaita mãrga' to Rãmakrishna. Rãmakrishna Paramahamsa used to clap his hands and dance about on the banks of the Ganges in solitude, singing 'Hare Rama Hare Krishna'. Once, Totapuri critically referred to this clapping of hands in tune with the Nãma kirtan as 'making dough for chappãti!' Later, when he was afflicted with severe stomach pain, Rãmakrishna Paramahamsa sat near him, clapping his hands in tune to the kirtan of 'Hare Rama Hare Krishna'. Totapuri was immediately cured of his ailment.)

Sri Sri Swamiji, "This is only to show the glory of Nãma kirtan. Totãpuri could not understand the glory ('parãkãshta') of Nãma Kirtan as Rãmakrishna did. While moving on this path of bhakti, we sing kirtans. The true bhakta experiences the scene of the kirtan. But, a Jnãni does not undergo such an experience. There is no controversy about the goal achieved. But, the path followed by a Bhakta is more enjoyable ('ramyam') than the one followed by a Jnãni. He (Bhakta) sees various visions, undergoes several experiences. This happens only for one who follows pure bhakti mãrga. Papa Rãmadãs would not have undergone such experiences because the intention behind his Rama japa ('Sri Ram Jaya Ram Jaya Jaya Ram') was attainment of 'nirguna'. He says, 'my 'nishtai' (desire) is only in 'nirguna'. He advises, in his book, 'Do not let your 'manas' hold any 'saguna'. His advice was to attain 'ekãgraha chitta' (one pointed mind) through Rama japa and attain the formless state. He would not have undergone the experiences of one who dances and sings Kirtans. It is not so in Jnãna mãrga because only when 'bhãva' develops, more and more experiences are undergone. But, in Jnãna we suppress 'bhãva'. Bhãva rises up like ocean waves, one behind the other. But, what happens in Jnãna mãrga? One suppresses every rising thought! There is no difference in the goal reached. Only the means varies. It is indeed a delight to do bhakti enjoyably/charmingly [if one knows how to do it].

'Upãsana' cannot be called Bhakti. 'Poorna' bhakti (Total devotion) is worshipping Bhagavãn for the sake of Bhagavãn. A Bhakta should not desire Jnãna, 'chitta shuddhi' (purification of mind), etc. He should always sing the praises of the Lord without any desire. He will automatically attain Jnãna.  This is a different matter altogether. But, some desire is seen if one thinks, 'I will attain 'chitta shuddhi' and Moksha, this god will speak to me.' It cannot then be called pure Bhakti. If there is a purpose behind it, it cannot be called Bhakti. It is Bhakti when for no reason, one sings, dances and claps his hand in singing the praise of the Lord. Ãndãl was like this. She had no thought/desire of any kind ('kãmya chintana'). Mira was like this. Thiãgarãja Swami also had no expectation whatsoever.

Some Mahãtmas who came in later years have wrongly declared that if you do japa you will attain bhakti; a Mahãn will bestow blessings ('anugraha') on you. Such Mahãtmas have put wrong ideas into peoples' minds. You may earn their 'anugrahas' in visiting them, face some drastic change in your life that seems to be like a miracle, but Mahãns are not for this. Mahãns are only for bestowing Jnãna. 'Dãna' (charity) is the best of dharmas. What is the best 'dãna'? 'Jnãna dãna' - offer of knowledge. If you are offered food your hunger is appeased for the moment; if a job is secured for you it may help in this life; but if you are bestowed with Jnãna you are saved of so many births! There is nothing equal to 'Jnãna dãna'.

Bhakti is a different path altogether. It is an enjoyable/graceful ('ramaneeyamãna') path. There is no doubt about this. One can attain sãdhana bhakti but pure bhakti comes about only through grace. We speak of nine types of bhakti sãdhanas. We can do 'pravachana' (discourse), 'sloka', 'archana', etc. but in 'parãkãshta bhakti' (highest devotion), you always keep singing or dancing the praises of the Lord with absolutely no other thought even for a fraction of a second. This state should be attained. Trying to attain this state through effort becomes sãdhana. If we think, 'I must think of the Lord', it becomes a sãdhana. Thinking of the Lord should be natural ('swabhãva'). Someone might speak to him/her, but his/her thought will be totally about his/her Lord, though he/she might appear to be listening. Suppose we are deeply worried over some matter and somebody is speaking to us about something else. We may utter, 'Yes! Yes!' but, not a single word of what he says gets into us. We only appear to be listening but we are deeply involved in our own problem. Suppose, the result of some competitive examination that you had appeared is to be announced on the morrow your whole thought would be centered only on this. Your mind goes back only to this even if you try to place it elsewhere. If there is a problem to be handled the next morning, what happens? Your mind keeps running only to this. Therefore, whatever happens, your mind should not come to 'loukiika' (worldly matters). It should stand only with the Lord.

Let us say that a person is doing 'kãmya bhakti' (devotion with a worldly motive). Even he turns into a 'Jnãna-paran' (one who seeks Knowledge) on reaching a 'uttama Guru'. Guru is like a 'sparsa vedi'. If this 'sparsa vedi' that is the Guru touches him, he turns into a Jnãna sãdhak. There is certainly some 'phala' to the extent of your sãdhana. Even if you do sãdhana for ten minutes ,it erases out your vãsana to that extent. Many janmas get reduced due to this.

Attaining human birth is rare. Still rare is being born with all your faculties normal. We do not know if our next birth would be human birth. Suppose we are born as a buffalo or a cow we have to undergo much trouble. 'Keerai pãtti' (Ramana's devotee) was born as a cow. We do not know the sufferings undergone by animals. This is the reason we take things lightly. A hen is killed for meal. We do not know the untold sufferings that it undergoes. Even while another human suffers we may comment, 'one should bear it up, for, life is like this only.' We utter such words only because we are unable to comprehend their deep suffering. While we are unable to understand the sufferings of another human, is it possible for us to comprehend the sufferings of animals? We chain the animal down, beat and harass it in innumerable ways. Suppose we also attain such a birth?!

Therefore, do not take this world to be true. Do not desire this world. Do not have any 'brãnti' for this world. Have 'Ishwara chintana' (thought of God) always ('sadã sarva kãlam'). Do japa/dhyãna, etc. Pray fervently for help in overcoming all your shortcomings. You can achieve anything through fervent prayer. Let anything happen in the world. Do not worry about it at all. World will be like this only. 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 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. Under any circumstance we should remain unaffected. What happens if there is no 'manas'? That is the best situation.

Ramana first says that one goes in the way of 'upãsana'. Even when you come out of it to do some worldly work, remain in Brahma bhãva. Every 'yoni' has the 'sukha-dukka' (joy-sorrow) pertaining to its life. So, in the name of 'security', do not get caught even in some small matters - 'piisa kosa kirimi pola'. Do not bind yourself with chain just as the silk worm does. One should lessen his 'vyavahãras' (worldly affairs). Live in a place like our Malaipattu Ãshram. Do puja, japa, dhyãna without any 'vyavahãra'. Sitting in an Ãshram, if we begin to interact with people there, we will earn 'vyavahãras' there too. We should never develop any 'vyavahãra'. All our 'vyavahãras' should be only with Bhagavãn/our Guru or with true Sãdhus. Only this is good for us. If we practice this, it will become a habit with us even without our own knowledge. "

" 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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