Devi Kãlotram - Day 13
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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.

"What should the reaction of a sãdhak be when he sees death? 'Death will strike me also at any time!' and not, 'God! He is dead! Why has this happened?' Such questions have no answers at all. We are also going to meet with the same fate only. When we see some person bedridden, the thought, 'Oh! Disease might attack this body of mine also' should rise in you. You should think of all these. You should, therefore, think, 'Bhagavãn has given me 'manushya janma', a Satsang, the best Guru, shown me a good way, I must not waste even a moment.' "

-- 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"

" The Lord says, 'one who is ever in Brahma vichãra is verily the one who does 'dãna' (charity), 'teerta yãtra' (bathing in Holy rivers), etc.' Bathing in Holy rivers and pilgrimage ('kshetrãdana') are undertaken to attain 'chitta shuddhi' (purifying the mind). But, this is attained through (mere) 'Brahma vichãra' (Self-enquiry).

First of all, why do we perform 'kriyãs' - puja, 'nitya karmas' (daily duties as ordained by the Shãstras), Nãma japa, kirtan, etc. - in this world? They are done for attaining Jnãna. Ramana used to cite an example to illustrate this. A person was asked to clean a glass to use it for drinking water. But, this man went on and on with his cleaning; he did not seem to stop cleaning the glass! He was asked to clean the glass so that water could be drunk from it. Now the purpose stands defeated as the cleaning does not seem to come to an end. In the same way we should not hold on to the notion of performing karmas endlessly. We should understand the purpose behind the performance of karmas. It does not mean that if you fail to do karmas, you will earn 'pãpa' (sin). It might have been declared so (by the Shãstras), for, there is a purpose behind every karma performed.

In this spiritual line ('adhyãtmika') there is not a single question that does not have a valid explanation. Every question has an answer. But, it has 'tattva' and experience ('anubhava') as its base. It is not possible to show the 'anubhava' (experience) to all. Mixing two chemicals gives a particular result is an external matter that can be shown to all. It is also true that through japa/dhyãna one can see devas. But, in this case the effort has to be made by the person. If he asks, 'you say that you can see devas through japa/dhyãna. Why don't you show them to me?' he can be shown, provided he has the maturity. Such challenges are unreasonable and amount to immature, baseless arguments. It has never been said that you can see God just like that. You can see Bhagavãn if you are a spiritually matured person; if you are a true sãdhak. Therefore, 'Jnãna udaya porutte'(for the sake of attaining Jnãna). Why have all these been advocated? Only to attain Jnãna.

'Narkiriyai' -this refers to the 'vaideeka karmãnushtãnas' (religious acts) that we perform. 'kiriyai' means action - 'Agni hotram, oupãsanãdi, sandhya vandanam, puja, teertha yãtra, etc.
'Narsariyai' means discipline. This also means being honesty, truthfulness, straightforwardness ('ãrjavam') celibacy ('brahmachãrya vrata'), etc.

Why are these mandatory? What do we attain by doing all these? What is the 'phala' of following all these? 'Jnãna udayapporutte' -for the dawn of Jnãna.

'Navilapattadãl thãn onrai
mãnadhathin utkarudum' - 'thãn onrai'means a Mantra - some mantra like Dwãdasãkshari, Rama or Krishna mantra - incessant japa of such a Mantra is done. We do continuous japa of some mantra. Don't we?

'Sãlamba yogam thanaiyum ori' - 'sãlamba yogam' means meditating on a 'saguna' (form - mantra murti). 'ori' means ignore. Avoid even this meditation on a form of god. 'Nit prapanchathhe nilai' -Stand firm only in Brahma swaroopa. Turn your vision inward. If a thought rises up, do vichãra (enquiry). No vichãra is required when no thought arises. Remain in 'Ãtma swaroopa' always.

First, one is advised to do 'narkiriyai', 'narsiriyai', but now he advises, 'no japa is required; no dhyãna of a saguna murti is required because all these are only to make your mind one-pointed. Ramana says, 'murti dhyanam, prãnãyamam, japam ivatrinãl manam oru kãlum azhiyãdu. Manam ekãgrapadum. Ekãgrahapatta manadil atma vichãram sulabathil siddikkum.' (Mind is not annihilated through meditation of a form, holding the breath or chanting some mantra/Nãma but it gets one-pointed. Self-enquiry [vichãra] becomes easy in such one-pointed mind).

There are two categories of people. A person approaches a great Mãhan for Jnãna upadesa, for Brahma vichãra. Suppose this person had been involved in lot of worldly matters, it will not be possible for him to do Brahma vichãra all of a sudden. How is his 'samskãra', not just in this janma, but in innumerable other janmas? It had been deeply involved in worldly matters. Let us say that there is another person who had been visiting a Satsang, Temple, etc. not just in this janma but also in his earlier janmas. He might have been involved in pious work ('satkãrya'). Jnãna vichãra comes about easily for such people. But, such people have one drawback. They will comprehend Jnãna but their mind will be pulled into 'satkãrya', which has become a habit with them! They have to exert lot of effort to keep away from all the earlier 'satkãryas' (good work). In village 'agrahãras' (place where Brahmins live) a cow that had been purchased from a home nearby would run back there even if tied down in the new home. Why? It has been used to being tied down in that particular place. Only on repeatedly bringing the cow back to the new place will it get accustomed to it. The play of the mind is also like this. But, the second mentioned class of people will be able to comprehend Jnãna, as they had been involved in 'sãtvic' work (in earlier janmas also).

Therefore, one who has lots of vãsanas should not go directly to dhyãna or vichãra. This is my opinion and not that of the 'Granta' (Holy Text). They may sit with their eyes closed but dhyãna will not be easy for them, as their 'manas' is filled with 'tãmasa' (indolence/lethargy) and 'rajasa gunas' (active emotions). They may feel drowsy or just sit with eyes closed but this is not dhyãna. What is the reason for this? The mind has not matured enough to hold on to a form of God or japa. Such people should begin with external sãdhanas (like stringing flowers for God, reading some Holy Text ('pãrãyana'), drawing 'kolams' for God, chanting slokas, etc.). Sitting idly with eyes closed does not become dhyãna; their mind will get into 'tãmasic' state.

The effect of deep dhyãna, be it Brahma Vichãra, dhyãna or upãsana, is reflected in your body ('sariira'). He/she may not go about bragging but his/her body becomes lustrous. The face becomes pleasant ('prasannam') when the mind becomes calm. He/she becomes attractive ('ãkarshana'). His voice holds one's attention. Such signs of the peaceful mind begin to show themselves. Due to the result of chanting a Mantra, such people acquire 'tejas' (lustre).

What is the great advantage in Jnãna mãrga? In the case of Mantra or 'kriyai' (rites and rituals) one has to face the adverse effect if done wrongly. In the performance of 'agni hotram' one finds a Mantra warning that if done improperly it would affect the 'Yajmãn' (performer of the karma) adversely. Thus, there is great danger in doing these improperly. So is it in the case of puja; in bhakti, too, such danger arises if we are disrespectful to Bhãgavãts or God. But, in Jnãna, such problems do not arise at all! If done improperly you may only keep struggling without attaining Moksha. There is no danger of facing any adversity due to improper performance ('apachãra').

In performance of 'kriyai' (rites and rituals) this danger of facing adverse effect does arise. There are three kinds of 'agni' (fire). The 'loukiika agni' (worldly) and a 'shrouthian's agni' are not the same. The fire that we light for cooking food and the one that we light for performing 'agni hotra' are not the same. The former is 'loukiika agni' whereas the 'agni devata' (god of fire) has been established ('ãvãhanam') in the latter. It is a 'shrouthian's agni'. The 'agni devata' has been installed ('pratishta') in it.

'Agni' (Fire) is the mouth of devas. It is only through 'agni' that we give all our offerings to devas. I have already explained this with the illustration of offering of food to a fish by dropping it in water. 'Agni' is very pure because it burns away all kinds of impurities dropped in it. Even 'jala' (water) takes a while to absorb matters but 'agni' instantly burns the impurities and purifies everything.

Let us say that a man has been doing 'agni hotram'. He happens to leave city. He can do 'sama-ãrohanam' of 'agni' (install 'agni' within himself) before leaving city. Those who perform regular puja of a 'murti' leave it with someone when they have to leave town or may place it in a container of rice. Similarly, a 'agni hotri' (one who performs 'agni hotram'), who has to necessarily leave town and feels that he will not be able to perform this 'kriya' in the place of his visit, installs the same within himself. On returning home he re-installs the 'agni' in its place outside. This is a kind of 'kriyai' (rite). While leaving home one should not pour water and put off the 'agni' as one does in the case of 'loukiika agni' (worldly fire) because 'fire god' has been installed in this.

A dikshita who had installed the 'agni' within himself on leaving town re-installed it in its place on returning home. His memory being poor, due to old age, he was not sure if he had re-installed the 'agni' in its place. Therefore, he chants the relevant mantra and again performs the re-installation ceremony. But, is there any 'agni' within him now? No! When he does so, the 'agni' (god) already existing will leave! Thus, the 'agni' now becomes 'loukiika agni' and if the man performs 'pasu bandanam' in 'loukiika agni', he attains hell! It becomes 'himsai' (an act of violence). The Vedas say 'ma himsi'. Therefore, one has to be very careful in the performance of 'kriyai', as a single wrong step taken does not just hold back the expected result but also leads to 'vipareetha phala' (hazardous result).

But, in Jnãna no such danger is faced. Either you attain Moksha or just doze off! One is 'pratyaksha phala' and the other is 'adrishta phala' - both seem good! Is that not so?

'Narsariyai' - discipline. Why should we hold on to good habits? Discipline, 'ãrjavam' (straightforwardness), 'kshama' (forgiveness), 'daya' (mercy), 'shãnti' (peace), etc. have all been advocated for attainment of Jnãna. These lead to 'chitta shuddhi' (purification of mind) through which one attains Brahmna Jnãna - Moksha - that is the most enjoyable state. This state is not something that is to be attained. All creatures ('jiivarãsiis') of this world are only searching for happiness. None knows where it is to be found and the way to it. This is a disease ('piravi pinni'). Effort towards this cannot be deemed as selfishness ('swãrtam'). No prerequisite is emphasized in this 'mãrga'. Neither heaven is reached if done properly nor hell is attained if done improperly. This path is very clear. What are you searching for? Happiness! One is not expected to be religious. What is meant by religion? One is not expected to be spiritual. What is spirituality? This is a highly rational way. Why are you carrying on so many activities in this world? For happiness!
Real happiness is in knowing the Truth. There is perpetual 'Ãnanda' (Bliss) in that state. Bhagavãn is also in such Bliss. Once you attain that Bliss you become verily Bhagavãn.

While pursuing Jnãna, nothing - neither kriyai nor any kind of discipline - is required. Neither a mantra nor worship of a form is required. Earlier we have seen how Ramakrishna Paramahamsa moved from worship of form to the formless state. To whom is this advice given? To one who is doing Brahma vichãra all 24 hours. One who is ever pushing every single rising thought back to 'Ãtma swaroopa' does not require doing these. It is only to get this one-pointed mind that these things are performed. Once it has been attained, where is the need to hold on to these?

Fortunate indeed is one who is able to hold the mind in sãttvic state all 24 hours. This is easily said than done. In 'upãsana', we do bhajan, read the Bhãgavatam, do Nãmakirtan or dhyãna. It is a matter of great pride indeed if one could hold his mind in such (spiritual) matters. How should the mind work? 'Shall I read the Bhãgavatam? Shall I do japa? Shall I do dhyãna? Shall I do vichãra? Shall I do puja?' If the mind ever moves towards such matters, it automatically becomes 'sãttvic'. But, all these 'sãttvic' activities should be done with real involvement. Only then are the unwanted tendencies of the 'manas' removed.

But, in the case of Jnãna it is said that even this is not required.
'sãlamba yogam thanaiyum ori
nitprapanchathhe nilai' - Fix your 'manas' ever in the formless Brahma.

'Pãthala munbhãga pagarsa(k)thhi andhamãi
ãdharap patta ivai atthanaiyum - viidhalurunj
sooniyamã mathhirang kondãrãle sooraravar
sooniya Jnãniyara chutturu-vor ' (26)

'Pãthãla munbãga pagar sa(k)thi anthamãi' - Everything, from 'pathãla loka' (the lowest region) to the highest ('parã') shakti, is linked with one another. Earth, water, sky, etc. each is linked with the other. Each is dependant on the other.

'ãdarapatta yivai atthanaiyum
yãrãle soonyamãm
atthiram kondu veedalurum
avar soorar' - one who is able to remove his 'manas' from all these matters, from the lowest 'pãthãla to the highest shakti, turns it inward and annihilates it through discrimination ('viveka'), is verily the valiant. One who goes to war is not the valiant.
'Sooniya jnãniyara chuttu' know that this valiant one is verily 'nirvishaya'(without any thought) Jnãni.

In this world there are so many things to pull us down. Our needs are many. Let us say that we feel the need for a cycle. Once this is acquired, the need for a scooter is felt. Then a need for a car is felt. So it goes on unendingly. Man's desires go on in this manner. We feel the need for not just one but more numbers of the same thing (car, house, etc.). There is no end to this. Desires arise one after another. 'Prakriti' moves thus. Only if one has desire will he work for it. Thus the world moves on.

Desire is born by seeing something. But, there are so many matters unknown to you! Suppose you do japa/dhyãna or 'yaga-yajnãdhis' and attain the power to see heaven, devas and the enjoyments pertaining to those worlds! Let us say that you achieve the feat of moving to other worlds. Attainment of supernatural faculties is also a 'boga' (object of pleasure). As these are not visible to us it, is difficult for us to believe or comprehend these. But, the writings of ancient days used to read - 'iham param ãsayai neekki' -giving up the desire for this and the other worlds! We are aware of the comforts pertaining to this world only and have no belief in what has been written about other worlds! So, we do not worry about those things that are not visible to us. If you achieve divine sight ('divya chakshu') all these would be visible to you - the Devas, heaven, hell and the other worlds as also the comforts in all these worlds. You will be able to disintegrate your body and re-assemble it. There is no end to such supernatural faculties ('siddhis'). Though only eight supernatural faculties ('ashtamaha siddhis') are popularly spoken of, there are innumerable other 'siddhis' - reading others' thoughts, knowing where another is, gaining the power to move to another place instantly, bringing someone to our place, etc.

Even when some fool showers some praise on us we become heavy headed! Then what to speak of our state if devas were to prostrate and shower praises on us! This should then not bog us down. While moving in spiritual path the Devas will appear, shower flowers on you, praise you. Therefore, treat everything as sheer myth. Be bold and ignore them as myth.

If one attains 'Ãtma swaroopa', one will not desire such things, as there is no 'dwaita' (no other-no second) in this state. But, the desire for these does not vanish until that state is reached!

[Devotee: "Swamiji! As long as there is 'moha' (desire) one cannot achieve 'Ãtma Swaroopa'. Is that not so?"
Sri Sri Swamiji: 'Yes! But, through discrimination ('viveka') you should exercise control over your mind. It cannot be said that desire will not be born. Only in a 'tãmasa prakriti' (lazy fellow) desires will not be born! Such a person cannot be a sãdhak. Only through 'rãjasic' tendency can one perform a work/an act. Japa/dhyãna is also an act. Such acts are all the more difficult as they are done with 'manas'.]

'Moha' (desire) does not vanish until the attainment of Jnãna and once Jnãna is attained there is no 'moha'! So, ignore the worldly 'moha' that arises until Jnãna is attained.

In bhakti mãrga a request is placed before God, 'Bhagavãn! Please give me darshan!'
What does Bhagavãn say? 'Let him have faith (in ME) and I will appear to him!'
But, what does this person say? 'Let Bhagavãn appear before me, I will believe in His existence!'
Can these two ever come to pass? It is like the parallel lines that never meet!

Likewise, only if 'moha' is eradicated totally will Jnãna be born and once Jnãna is born, there is no 'moha'! Therefore, be bold ('dheera') and curb all desires. Earlier we had referred to an incident while speaking on Ramana's charitra. A man sang 'Kalingathu bharani' (verse usually sung in praise of a victorious king) for a Jnãni. It is only a Jnãni who is a real victor, as he has won over his senses ('indriyas'). 'Manyu suktam' is chanted when a suit is filed in a court so as to win the case. However, this ('manyu suktam') is really meant for winning over 'kãma' (desire), 'krodha' (anger), etc. The Vedas have subtly said that it is the 'indriyas' (senses) that are your worst enemy. But, today there are people who use this for winning over human foes!

'Sooniya Jnãniyara chuttu' - One who has destroyed his 'indriyas' is verily the valiant. He is verily the Jnãni.

In the world we find innumerable people doing 'Mantropãsana' (chanting the Mantra incessantly), 'Deivopãsana' (worship of a particular god), Bhakti, etc. They are indeed great people but are not as great as a Jnãni. There is no doubt about the greatness of such people. But, it is sheer waste if Jnãna is not attained through such practices.

You are a sãdhak. You have not attained Jnãna. Let us say that there is a 'tapasvi' in whom holiness ('deiveekam') is apparent. There is no need for you to go even to such a 'tapasvi'. Do you understand this? You are a sãdhak. You have just begun your spiritual practices. What is your goal? Moksha (Liberation)! To attain the highest Jivan Mukti state. There is a worshipper ('upãsaka') of some god who possesses some holiness ('deiva prbhãva') that is indeed genuine. You need not go even to such a person. His goal ('lakshyam') is not Jnãna. Only if he has Jnãna as his goal will he attain it. Instead, if he worships a god for some other benefit he will not attain Jnãna. But, you need not have any association with such a person even though he may be holy.

There are many Mahãns in the world. Their association will do good to us.
Darshan of a Jnãni, association of a Jnãni is indeed good. But, each one of you has a Guru. If this is your last janma in which you will cross over this 'samsãra', a 'uttama Guru' will certainly come to you. Only if you take shelter under such a Guru, will you be relieved from your karmas and cross over this 'samsãra' (life). Only the one who is meant to be your Guru can guide you in this matter. There were many attendants/devotees around Periya Periyava. They wielded real power and importance around Periya Periyava. But, if they go to another Mahãn, even contemporary ones, they will certainly be only outsiders. This is because these people have come for the sake of serving Periya Periyava only. Their association is only with Periya Periyava. There is nothing wrong in meeting with or having darshan of any number of other Mãhans. You will definitely reap the benefit of such a darshan or meeting. But, who can help you cross this ocean of life? Only the Guru meant for you. The Guru who has come for your sake. Only through your Guru can you come out of your karmas.

[A devotee: "So, it is better not to meet with other Mahãns?"
Sri Sri Swamiji: 'It is not necessary. Meeting with other Mahãns cannot be said to be wrong. Having darshan of another Mahãn or doing 'namaskãra' to him is not wrong. But, it is really great if your mind does not seek even such matters. Having one-pointed devotion to your Guru is truly great. But, first of all you must know who are Mahãns."]

A Jnãni who has cut asunder the desire for everything is really the Valiant.

'Vidayathil ãsai vidãdhe kurangai
vidach chali chittha-thai vidãdhu - madakki
charuva choonya padhathil thãbhikka ahdãl
niruvãnna mutriduva nere'   (27)

Why is there 'chalana' in the 'manas'? - i.e why does the mind rise up? The desire to enjoy this or experience that has not gone. Some past vãsana has given rise to such desires. Experiences of past innumerable janmas play up now. Therefore, the 'manas' desires this and that. The 'manas' is still interested in 'vishaya' (matters) and this is the reason for its 'chalana'. Different people have different kinds of desires. This mind is said to be like a monkey. Have you ever seen a monkey sit in a place quietly for sometime? A monkey can never sit in any one place and it can never be quiet. It can never remain still without doing anything. It will scratch its body, lift its tail, smell its tail, etc. It is ever involved in some act. When you study a monkey, you find that it teases another monkey that passes by and gets into a fight; it removes lice from another monkey's body; it swirls its tail around its neck; it swings about holding on to the bark of a tree. It keeps doing something or the other. It just cannot remain quiet. It is a great achievement indeed if you can manage to make a monkey sit down for a time! Another special feature of a monkey is that it loses interest in the thing that has been secured! It takes lot of trouble to pick up an object but, no sooner has it been secured than it drops it down as some other object draws its attention! If a man throws his hat down, the monkey also throws down the hat that it had picked up from his basket! The reason behind this is that it has no mind ('chitta') of its own. But, the only object that it usually holds on to is the mirror!

The happiness in striving to get hold of an object is not experienced on the attainment of the object! This is 'mano tattva' (psychology). Therefore, where does happiness lie - in the attainment of the object sought or in the effort to attain it? In 'mano tattva' it is said that it is verily in the effort to attain it. The happiness experienced after attainment of a thing (except Jnãna!) is not as much as in the effort exerted to attain it. We fail to comprehend this.

There should be seriousness while practicing spiritual discipline. One who does not talk much is able to do dhyãna well. One who keeps joking about will never attain Jnãna because he/she lacks seriousness. One who is always laughing about can never be serious. They take even serious matters jokingly. Hence, they will not attain one-pointed mind. In the same way, one who takes account of every penny cannot attain Jnãna. To attain one pointed mind we should avoid restlessness of any kind.

Let us say that we have lost our job. We apply for another job. As soon as we submit our application, we expect to secure the job. But, this is not possible. Suppose we have fractured our hand. We go to the doctor for setting it right. It would take some time to heal. It will not heal immediately. It will take a month or so for the fractured bone to set. It is sheer foolishness if we expect the healing to take place over night. Today, none possesses mental strength ('mano bala'). It is only those who expect such miracles are fooled by persons who claim to perform such miracles. Only the fooled have to be blamed and not the one who makes a fool of you! Basic sense can show that one cannot secure a job overnight or a fractured hand healed over night. We apply for a job and it takes time to secure one. This is nature. We search for a groom for our daughter. The horoscope might match but something else may not suit and it may not come through. This is how things move. Everything has a time. Effort has to be made for everything. Those who have no mental strength expect to achieve everything overnight. If you expect such miracle it only goes to show your weak mindedness. Things happen at the right time. Getting things done through some gimmicks might create some problem in future. We should be patient. We should never give up our effort. We should not have unjustified expectations. We should also not be covetous.

Why does the mind experience 'chalana'? Because it has not lost the desire to enjoy/experience a thing. It expects pleasure out of some matter ('vishaya sukha'). Over so many janmas you have shown 'vishaya sukhas' to the mind. Therefore, it will not obey your reproach now. To divert the mind of a crying child, you might permit the child to press the fan switch or the light switch. The next day it cries to play with the switch! Similarly, you have shown something to the mind in the past and now it refuses to bow down to your order to keep quiet. It is only you who have shown these practices to the mind.

If you have led someone into a bad habit and later on, as you have turned good, ask him to give it up (as it is not good) will he obey you instantly? Would he not question back 'Is it not you who had got me into this habit?' He will only abuse you. Similarly, you have shown lots of 'vishaya sukha' for the mind in the past (so many janmas). So, the mind is ever in 'chalana' desiring to experience some 'vishaya sukha'. It waits for such 'vishaya sukha'.

So, the Lord says, 'Vishayathil ãsaividãdhe' - you have not given up the desire in 'vishaya sukha' like the restless monkey.
'Kurangai vida chali chittathai' - Monkey is the most restless creature. That is the reason, in Rãmãyana, the character of Hanumãn has been shown to represent the mind. But, we should transform our mind like Hanumãn, who had steadfastness (in his devotion to Lord Rama). The mind is more restless than the monkey. Not for a moment does it rest but is working perpetually.

'Vidãdu madakki' -what should we do? Without running behind the ways of the mind we should repeatedly bring it back
'Sarva soonya padhathil stãpikka' - - by establishing it in 'Ãtma swaroopa'
'Ahdãl nirvãnam utriduvãr' - one thus attains Moksha

-without running behind the restless mind, one should repeatedly pull it and establish it in the 'Ãtma Swaroopa'. If this is done then one attains Moksha.

Here, He takes up the illustration of a monkey to depict the restlessness of the mind ('chalana'). He also explains the reason for the restlessness of the mind. It is only because of desire in a thing/matter. There is no 'chalana' in the mind if the desire leaves. The 'chalana' exists only because desires have not left us. It may be a big or a small desire. Desire is desire, be it big or small.

Someone might say, 'do I desire for something big? It is but a small desire!' It is verily a desire, be it big or small. It may be dealt with as big or small as far as the world ('loka reeti') is concerned; but as far as the mind is concerned desire is desire, be it big or small, just as thought is a thought, be it good or bad. Ambition is ambition whether it is good or bad, big or small.

Therefore, He says that if one repeatedly controls the mind, which is more restless than the monkey due to its desires for matters, without permitting it to wander about, turns it inward and establishes it in Brahman ('soonya padam') he would certainly attain Mukti (Liberation).

'Akhila thathuvathum abhinnamai ãgam
gam yenbhadharku anniyamãgi - ãga meip
porullukku abhinnamãm poorana chitthu yengum
porundum mugam ulla porul '     (28)
-here, the small 'I' and the big 'I' are being spoken of (as in Upadesa Undiyãr [another of Ramana's work]).

'Akila thathuvathhum' - The Shãstras say that the whole creation is contained in 96 'tattvas'. What is to be found in all these 96 'tattvas'? Verily the 'Ãtma swaroopa' !

'Abhinnamãi' - inseparable. 'IT' ('Ãtma swaroopa') is not different from it (the 'tattvãs').

We identify ourselves with the body ('deham nãn' - I am the body). Here, this 'I' that identifies itself with the body refers to the small 'I'.

'Ãgam aham enbadarkku anniyamãi' - 'IT' ('Ãtma swaroopa') stands as different from the ego that identifies itself with the body.
The 'Ãtma swaroopa' is part of the whole world. 'IT' does not stand different from all the 96 'tattvas' of which the whole creation is made up of - 'abhinnamãi' (not different from).

'IT' is different from ('anniyamãi') the body; 'IT' is different from the 'I' that rises up as the ego. But, 'IT' is ever shining forth as the real 'I' and is not different from it ('ananya') .

The complete knowledge of the 'Ãtma swaroopa' ('paripoorna chit swaroopa Jnãna') is the only Being existing everywhere. 'IT' is verily the Truth.

'Akila thathuvathum abhinnamãi' -From Pãthãla linga in the lowest region to the highest shakti, all are inter-dependant. All these are contained in the 96 'tattvas'. Just as we speak of the body 'tattva' - the five 'karmendriyas', 'jnãnendriyãs', etc. - there is a 'tattva' for the whole world ('loka' - creation). This is said to be 96. All these 96 'tattvas' cannot be separated from each other. The 'Chit swaroopa' is not different from ('abhinnamãi') these 96 'tattvas'. We thus say 'sarvam Brahma mayam' (everything is verily Brahman). 'IT' pervades everything.

But, where does it stand diversified ('anniyamãi' - different)?
'Ãgam agam enbadarkku anniyamãi' - 'IT' is verily part of ('ananyamãi') everything in the world but it stands different from only one thing in the world - to 'ãgam' ('sariira'-body) and 'aham' (the small 'I' - the ego). It stands diversified from the ego that identifies the Self with the body. He says that this is not 'Ãtma swaroopa'.

'Aga meiporulukku abhinnamãi' -The real 'I' is actually the true Self. 'IT' shines forth 'ananyamãi' (not apart from) to the true meaning of the 'I'.

Identification with the body when referring to 'I' is not the real 'I'. It is not the real 'myself'. Because of ignorance, I am identifying myself with the body. It is not true. I identify myself with the 'manas'. It is also not true. The 'Self' is the real self. Your identification should be with the real 'Self'. That is real identification.

The 'Ãtma swaroopa' that pervades the whole 'prapancha' stands diversified ('aniyamãi') to the body and the ego ('ãgam-agam'). It is one ('ananiyam') with the real Self (the big 'I'). "

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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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