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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
MISSION |
NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Premika Bhavanam
15th September, 2001 (Morning) Devi Kãlotram - Day 13
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,
"
'poorana chittu yengum
Next, He says,
'ãgãyam pola akhilath' - just as 'ãkãsa' (space) that fills up the whole 'prapancha'(Universe) Is there a place where 'ãkãsa' (space) does not exist? No! You will realize this if you look about you. Where does this building stand? In 'ãkãsa'! Where are you sitting? In 'ãkãsa'! This 'upãdi' (imaginative form) that is the building exists in 'ãkãsa'. What exists if this building were to be pulled down? Verily 'ãkãsa'! When the 'upãdi' goes, there is only space here. Thus, the whole 'prapancha' is filled with only 'ãkãsa'. The ocean is in 'ãkãsa', this Bhoomi is in 'ãkãsa', the Sun and the Moon exist only in 'ãkãsa'. Thus, all these are verily the 'upãdi' that have occurred in 'ãkãsa'. All that is seen are 'upãdiis' that have occurred in 'ãkãsa'. If all these were to disappear, only 'ãkãsa' would remain. Only 'ãkãsa' continues to exist. It was only 'ãkãsa' that existed first. The 'upãdi' came up and when destruction of 'upãdi' occurs, it is only 'ãkãsa' that remains. How is this Brahman? This Brahman is also like the 'ãkãsa'. It is everywhere just like the 'ãkãsa'. You and I are verily the 'upãdi' that have occurred in this Brahman. Let us take a pot. There is 'ãkãsa' within the pot and outside the pot. The pot is a 'upãdi'. The mud out of which this pot has been made is also in 'ãkãsa' only. Do you get it? There is 'ãkãsa' outside the pot and there is 'ãkãsa' within the pot. This pot made up of mud that forms the divider between the 'ãkãsa' within and without is also in 'ãkãsa' only. 'Ghatãkãsa' (space within) and 'Mãhãkãsa' (space without). Now, when you a place a sugar candy within the pot and move the pot, the three-dimensions of the sugar candy there is different from the one that was here (outside the pot). Do you understand? Listen carefully. This vessel placed here is in 'ãkãsa'. A 'upãdi' has been built up. There is 'ghatãkãsa' inside and 'mahãkãsa' outside. This 'upãdi' (that is the vessel) between 'ghatãkãsa' and 'mahãkãsa' is also in 'ãkãsa'. Let us now drop a piece of sugar candy within this vessel and move the vessel from here to there. The sugar candy does not fall out but its dimension, its placement in space varies. The 'upãdi' just carries it away. This is the reason that though you and I are Brahman, are still walking about. There is Brahman within your 'sariira' and you are walking about in Brahman. Where is your 'sariira'? Your 'sariira' is also in Brahman. What happens when this 'sariira' is destroyed? The 'ghatãkãsa' mingles with 'mahãkãsa'. It is even not right to say that 'ghatãkãsa' mixes with 'mahãkãsa'. The 'upãdi' came about and vanishes as suddenly and it had existed only in 'ãkãsa'. So, there is no mingling, as there was really no separation. (There are no two 'ãkãsa' here to mingle). Jivan Mukti state is not one to be attained because only if you were 'bhinna' (more than one) you have to become 'abhinna' (one). You ever are One only. The 'upãdi' came about suddenly and has disappeared as suddenly. That's all. So, it is wrong even to say that one has mingled with the other. Some say that when the 'sariira' of a Jnãni falls, he becomes a Jivan Mukta. I do not accept this because (then) here the 'sariira' would become a 'upãdi'. The moment annihilation of mind ('mano nãsa') occurs, he mingles with the 'mahãkãsa'. If Moksha is attained only after the fall of the 'sariira', then there cannot be a state of Jivan Mukti at all! Then 'sariira' verily becomes the hurdle for his attainment of Moksha. Even if he is in 'sariira', he remains not in 'sariira'! He has attained Jnãna. He is verily 'Jnãna swaroopa' (form of Jnãna). The 'upãdi' is also made up only of Brahman. Though it is only a 'brãnti' (illusion), it has also come about only in Brahman. Even if you take it to be true in 'vyavahãra' (in consideration of the existence of the world), it is only in Brahman. 'Sarvam Brahma mayam'! 'Ee jagat vanamulu...' - Everything is verily Brahman.
A modern illustration that I can give is the air-curtain. When a room is air-conditioned, it is closed with a door so that the outside temperature does not affect the cool temperature within. But, these days air-curtains
are used instead of the door. You can find this in Central station. It is cool air inside and warm air outside. Now, it is verily air inside, air outside and it is air in the middle that separates the two! Do you understand? The 'upãdi' is also verily air. The air outside and the air inside are separated by air! Other than Brahman, there is no other existing as 'prakriti'. The 'upãdi' is also Brahman. It is Brahman that separates Brahman. What is it that has to go? What is 'upãdi' here? Verily 'ajnãna' (nescience). 'Manas' is nothing but a form of 'ajnãna'. What is 'upãdi'? 'ajnãna' (ignorance). It is not any concrete form that is the 'upãdi' here. It is only 'ajnãna' that is the 'upãdi'. This 'upãdi' has a form and that is the 'manas'. 'Manas' is also 'jada' (inert). In worldly angle ('vyavahãra riiti'), this 'manas' is also 'jada' just as the 'sariira' is 'jada'. This 'jada' need not necessarily be a thing of some shape or form. It need not be an object. It can be a power. It can be a 'shakti'. This 'manas' has a tiny base ('ãdãram'), the size of a gram ('pottukadalai'). There is a 'stãna' (place) for the 'manas'. It is similar to the magnetic power ('shakti') that exists in the magnet. So, too, is this 'manas' a unique 'shakti' just above the 'Ãtma swaroopa'. It is a force. It is verily because of this that body functions. If you die without destroying the 'manas', you will surely have another birth. What is 'manas'? Verily the collection of vãsanas (thoughts). Therefore, Vedanta does not accept Moksha without total destruction of 'manas'. Unless and otherwise your mind vanishes totally, you will be reborn. It is only you, who decides on the possibility of another birth. Nothing else decides your rebirth. When the mind is not destroyed totally, the vãsanas remain. Just as vãsanas within provoke you to do this or that, the vãsanas bring about another birth. Suppose man ceases to exist, just as lions or other animals become extinct, you will remain in space as long as there is vãsana and again take birth in the next 'srishti' (creation). Let us think of the worst situation. Suppose nobody desires to have children. The population in the world reduces drastically. Nobody begets children. This does not mean that those who are dead with vãsanas will not be reborn. They remain somewhere in space with the vãsanas. When the next 'srishti' begins they will have to come back to the earth. Therefore, birth is certain when vãsanas are not completely destroyed. Death of the body is not the death of the person. Death of the mind is only the death of the person. If the mind is annihilated totally, we will not be born again. 'yekãngamãi uruvam yinriyathãm' - 'IT' is verily One without any 'roopa' (form). (But) how is 'IT' (the Self)? 'IT' is verily the 'Bliss'! 'IT' pervades everything/everywhere like the 'ãkãsa', without form ('roopa') and is Bliss ('Ãnanda')! 'padindhavar' - one who is drowned in such Bliss ('Ãnanda') 'aparamãnandap padivar' - he becomes the very form of that 'ãnanda'! He becomes verily the Bliss. Only such a one is known as 'tapasvi'. He is only 'tava-sreshta'. He is only 'munipungavar'. ' Ãhã! Pãr! - Ah! What a wonder! 'Ãkãsa' (space) pervades everything. He compares the qualities ('lakshanas') of space ('ãkãsa') to that of Brahman. 'Ãkãsa' is also 'nirguna' (formless). But, there is one 'guna' (quality) unique to Brahman. What is it? 'Ãnanda' (Bliss). State of Brahman is verily Bliss. If you happen to see one who has turned his vision within and remains drowned in such 'Ãnanda', understand that he is verily the 'tapasvi'. He is the great Jnãni. When such a state exists, will anyone remain quiet without striving to achieve it?
'Indanam yilla yeridhan yevvannam thãnthãne
In the first verse, the Lord said why the mind is restless - because it has not given up the desire for 'vishaya sukha'. You have tempted it with innumerable 'vishaya sukhas' in innumerable janmas. Hence, it is still searching for 'vishaya sukhas'. He then says, 'I will give you an idea to move it away from 'vishaya sukha'. Fire ('agni') is put off when no fuel is added to it. The fire that catches a hut burns aflame when there is another hut nearby. It catches on to all the huts nearby, one by one, and burns high. But, when there is no more hut nearby it stops to burn. Similarly, the 'manas' also rises high like the flame ('jwãla'). If you offer it any 'vishaya' it grabs it. It jumps to another 'vishaya' from here. It goes on from one 'vishaya' to another. Do not give any matter ('vishaya') to it and it will come to rest.'
'indanam yilla yeridhãn
'indanam' means fuel. The fire is a danger if it does not die out completely. If it has only subsided it would shoot up in flame once again if some fuel were to be dropped in it. Similarly, the 'manas' that has gone quiet shoots up if some thought were to be allowed. From this, it goes on in search of something else. We see this in life. The mind goes chasing 'vishayas' (matters) - not one but innumerable 'vishayas'. If one question is permitted in our mind, innumerable other questions arise from it. So, 'indanam illa yeri' - fire without fuel. Seek solitude. Until you earn deep dispassion, do not mix in the world that is full of 'vishayas'. Do not give any food for thought. Close yourself up in a room and keep doing japa/dhyãna. When the 'manas' gets used to this, it will not seek anything even if it sees the world. Solitude is necessary until then. If you have the smartness to keep your 'manas' under control irrespective of where you live, then no physical solitude is necessary. But, for those who lack such smartness solitude is indeed a good support. Move over to some little village home and close yourself up in a room. Do not have television, newspaper; do not speak with others. Bathe, cook and eat and rest of the time spend it in japa/dhyãna. If you are unable to do dhyãna, read the Bhãgavatam for a time and spend life in such 'tapas'. Only then, the 'manas' will turn inward. Even Mahãns seek solitude. Periya Periyava was in Orikai for seven long years. If even such Mãhans seek solitude as they feel the need for it then what to speak of sãdhaks? Do not give any food for your thought. Do not have any desire. This is because the object/matter ('vastu') that you desire is not real/true. Will you think of attaining a throne in your dream? This world is verily a dream. At the time of death, none is your help - neither your spouse nor your children nor any other relative/friend. Nothing comes to a standstill due to your death. After a while, others will continue life as before - watch television, party around, etc. For about ten or twenty days, they may grieve at your departure. But, what do you gain from this? This is the reality. This is the truth. So, what should you do? 'na charcha' says Ãchãrya. 'Ganga jala lava kanikã peetha.....kriyate tasya yamena na charcha' One cannot argue with Yama. Neither can you nor someone else on your behalf argue with Yama. The judgment is all ready. You can argue through a lawyer in this court of the world but not in the highest Court! One cannot claim, 'I am a lawyer! I am a doctor!' in this highest court. The 'pãpa' (sin) committed and 'punya' (merit) earned by you come along and none else. Therefore, 'indanamilla yeri' - keep the 'manas' without giving food/fuel for it. We do not know how this world would be in our next birth. Even today we see many people suffering from mental depression. This is only the result of nurturing needless desires. There is a sloka in Mahãbhãrata that says 'in Kali Yuga there will be innumerable people suffering from mental depression'. Disappointments, inability to withstand failures, avarice, all lead to mental depression. There is a lot of difference between the life that was some 50 years back and now. Then, life was based on 'shãnti' (peace) but now it is not so. Today, life is based on material comforts. There is no end to this. Therefore, we do not know if life will be supportive ('anukoola') for us in our next birth. So, 'indamilla yerithãn' - Do not give any 'vishaya vãsana' for the 'manas'. We are indeed very fortunate ('bhãgyam'). We have secured a good 'janma' (birth), have attained good association, a good Guru and have a supportive family (good parents or good spouse). Can there be any one as fortunate? One who does not do sãdhana in spite of such supportive atmosphere is verily the one who commits 'atma hathhi' (suicide) - so says Ãdi Sankara in Viveka Choodamani - and not one who hangs himself. This is because in spite of doing 'kshema' to the 'Ãtma', he has failed to attain the highest. Let anything happen in the world. Let the world move in any way. Do not bother about all those. Only performance of those activities that will take you to Bhagavãn, will make Him happy. In fact you can do good to the world by performance of such activities. By such activities, your forefathers will cross the ocean of samsãra. You are helping in relieving them of their 'janmas'. Therefore, what should you do? Brahma vichãra! 'indanamilla yerithãn' - This is a wonderful sloka. I like this very much. If there is no fuel the fire is automatically put off. Thus, if you do not give any food for your thought it weakens and dies down. Even in your sãdhana room, there should not be any book. It will give rise to the thought of reading something. This is also unwanted. Just sit doing vichãra. Do not doze off. It will lead to 'tamo guna'. Keep walking about a while doing japa. One who does dhyãna well wears a bright and pleasant face. Just by the look on his/her face one can know if one is doing dhyãna or not. The eyes become slightly reddish. There is light in the face. If you feel 'tãmasic' (dull/sleepy), sing kirtans loudly for some days. This will bring about calmness of the 'manas'. You can then do dhyãna and you will be successful. Bodendra, in the sixth 'ullãsa' of 'Bhagavan Nãma Rasodayam', speaks of matters of dispassion ('virakti vishaya'). He says that for 'mano laya', one should do kirtan. Here, by the term 'mano laya', the Swami means 'ekãgraha mana' (one pointed mind). Sing kirtans on Bhagavãn for gaining one pointed mind. In this one pointed mind, Brahama vichãra can be successfully done. Kirtan is very supportive for this. Even Achãrya speaks the same in Sahasranãma bhãshyam - by kirtan, the 'manas' becomes one pointed. All these are supportive for dhyãna.
'Mogigai mãyaiye moorchigai soppanam
'mogigai' means being in awe of. A Jnãni is not in awe of anything, as there is no dwaita for him
'mãyai' - magnetized. Totally bowled over by something. This does not happen to a Jnãni
All the above mentioned four states and
'yeka suzhithiyodu sãkkiram' - deep sleep and wakefulness (Jnãni has no sleep and there is no state of wakefulness for Him) The Jnãni is in the fourth state of 'turiya' that is beyond these three states of 'jãgrat' (waking state), 'swapna' (dream state) and 'sushupti' (deep sleep state). This is the state of a Jnãni. In 'Pillaiyãr agaval', Ovaiyyãr says, 'turiya meijnãna'. It is the unique state of Jivan Muktas. Here, the sãdhak is being advised, 'Do not be in awe of even the greatest matter of this world. Having somehow ignored small matters you should not slip down in big matters.' Jadabharata got caught up with a deer. Viswqamitra was caught up with Menaka. The earlier is a small matter and the latter a big one. Do not get caught up either with small or big matter.
'moorchigai' - when 'manas' gets one pointed, the breath stops. When Mahãprabhu sees Krishna, his 'manas' becomes one-pointed ('ekãgraha'), the breath stops and he falls down in a faint. When the breath stops, the body falls down. Consciousness of the world is lost in them, as the 'manas' has come to rest. The 'manas'
rests in/holds on to the vision seen by them. The other day Sri Mani Dravid said that the 'manas' goes deep into that vision that it has been deeply touched by. This is only 'moorchigai'. A sãdhak is being advised to go beyond the four states of 'mogigai' (being in awe of); 'mãyai' (bowled over by someone/something); 'moorchigai' (faint due to some shock); and 'soppanam' (dream), along with the three states of 'jãgrat' (wakefulness), 'swapna' (dream) and 'sushupti' (deep sleep). This wakefulness state where you perceive this world is also not the real wakeful state. Attain the fourth state of 'turiya' and remain in it. 'Chalana' (movement/restlessness) of the 'manas' is only due to desire for 'vishaya sukha'(pleasures of matters). The 'manas' has become accustomed to 'vishaya sukha'. Do not show any new 'vishaya' to the 'manas' so that it does not hold to some new matter. There is no end to desires. While trying to get over the old vãsanas, one should be careful not to feed new 'vishayas' to the 'manas'. If you make a habit of anything, it becomes difficult to get out of it. I have been repeatedly giving the example of a drunkard. In spite of the desire to get out of this habit, he is unable to get out, as he has made a habit of it. Any bad habit at first circles around you like the spider web but later becomes an iron chain that becomes impossible to cut asunder.
The only help that we can render to our children is to bring them up with good discipline and Satsang. Bequeathing properties is not the right help. Of what use are the riches to the child who grows up into an undisciplined man? Being a spendthrift, he would waste away all the riches bequeathed to him, in no matter of time. A child should be given good education, brought up with good discipline, good habits, good character and guided to read good books. While reading on the history of the country, we come across kingdoms totally destroyed due to the king spending all his time in the company of women. We find another king ruling the kingdom with all dharma and the kingdom flourishes. In Raghuvamsa, we read about a king who is ever in the company of women. The
ministers advise him to give darshan to the citizens. He is willing only to show his feet through the window! A king should appear before the citizens frequently. But, this king is unwilling to leave the harem ('antahpura'). We find that his kingdom is ultimately destroyed. We find such happenings in Krishnadevarãya's life, too. We find many Moghul and Hindu kings bringing the downfall of their kingdoms in this manner. The President/Governor is given a big bungalow, cars, guards, etc. Why should he not live as one amongst us? This is only to bestow an honor that the position deserves. Otherwise, none would honor or respect this post. Such importance should be given. This is the way it should be. One should have love, respect, fear and bhakti for his father. We find that the kingdom ruled by a king who does not command respect and reverence also gets destroyed. Kingdoms ruled by a lust-filled king, a cowardly king and a foolish king get destroyed. Similarly, the head of the family should be of good character and command respect. If he is a gambler or a drunkard or visits undesirable places, the family is ruined. Only if he runs the family well, will the children grow up to be good adults. One should never complain that the children are not obedient. The parents' behavior should be such that the children are obedient. If one pours forth affection blindly on the child, he/she is spoilt. One should not spare the rod and spoil the child. One should make the child do its school lessons properly. Everything is time bound. As such one should not waste time that is precious. In his young age, the child should be somehow - by affection or threatening - made to study. If, out of affection the child, who refuses to study, were allowed to idle around he would become a useless adult. Only if he is educated well in his younger days will it come of use when he grows up. Time is very important. If he begins his education after he has grown into an adult, of what use will it be for him? Time is precious. One who administers a kingdom should rule properly. A coward, a fool or one who spends in pastimes ruins his kingdom. We find this in the history of many Moghul rulers as also in Hindu kingdoms ('sãmrãjya'). Similarly, I spoke of the head of the family being disciplined and running the family wisely. Likewise, your 'manas' is your ruler. Who is truly ruling you? Your 'manas'! Your life will be spoilt if this 'manas' is not properly tuned. With the 'sãrathi' (driver) of 'buddhi' (intellect), your 'manas' should be guided properly - 'Do not seek this. It is not good for you'. One should have the mental strength to avoid and ignore what has to be avoided and ignored. Here, the intellect is the driver. With the 'buddhi' that is the driver, we have to ride the 'manas' that is the horse. How to ride the horse that is the 'manas'? Through association of Sãdhus (Satsang). Ride the horse in the way shown by the Sãdhus. Therefore, mental strength ('mano bala') is required to take it in this way. If, on the other hand, you move as per the whims and fancies of the 'manas', you will meet with destruction. One should not go in the way of the 'manas'. The first way to control the 'manas' is to stop showing any 'vishaya' to it. This is Vedãnta bhakti. 'Rasaroopa bhakti' is different. That should not be taken up here. In Vedãnta bhakti, annihilation of the 'manas' is the goal. Since the goal is to destroy the mind, 'upãsana' of a god or any other act is not required at all. We have already seen in an earlier verse, 'sãlamba yogam' (doing japa of a Mantra and worship of the relevant form) need not be done by one who does Brahma vichãra. 'Narkiriyai, narsiriyai' - one need not go on pilgrimage to Vãranãsi. What is the purpose behind such trips these days? Such trips are undertaken not for earning good merits ('punya phala') but as a 'jolly trip'! He advises not only to avoid such trips but also pilgrimages that are undertaken sincerely. Therefore, 'indiriyamilla yeri' - seek solitude. Do not show any 'vishaya' to your eyes, ears, mouth, and nose! The 'vãsana' that arises due to seeing something leaves you. The other day I spoke of the vãsana that arises due to seeing something and the vãsana that is deep within that rises up suddenly. You have crossed half the well if you stop showing matters to your eyes. You are saved of those desires that arise out of this. Due to practice ('anushtãna'), the desires arising from within also die down.
'indanmilla yerithãn yevvannam thãnthãne How to win over this 'manas'? When we wish to win over someone, we should know the strength of our enemy. Here, therefore, the Lord tells you the qualities of the 'manas' and gives you ideas ('upãyãs') to win over it. You cannot win or satisfy it by giving 'vishaya sukha', just as the monkey desires one thing after another. He speaks on the 'vikãra' (modification or state) of the 'manas' and advocates the way to control it. Do not show anything to the 'manas'. Live in solitude.
Bhagavãn says in the Gita,
A
Jivan Mukta does not have 'mogigai', 'mãyai', 'moorchigai', 'soppanam'. What does it mean when He says, 'A Jnani does not have these and you, a sãdhak, should also not have these?' It means you should also become a Jnãni! You cannot gain Jnãna just because you remain unmarried or call yourself a sãdhak or declare that you are going to lead spiritual life. This is sheer illusion ('brahmai'). Only through sãdhana can you gain Jnãna - continous sãdhana. It is the same in Bhakti, too. In Premika Bhavanam, we have been incessantly doing bhajan, puja, Divya Nãmakirtan, Veda pãrayana, katha sravana; we have been listening to Bhãgavata pãrãyana, Rãmãyana pãrãyana, done japa, dhyãna, Thirumanjanam, etc. for years together. But, we do not know where Bhagavãn is! Therefore, you should understand that it would not occur in a short time. Bhagavãn is not so easily attained as some people claim. But, we should exert the required effort towards this.
What should you avoid? Do not be in awe of anything or anyone.
[Devotee: "Does not Jnãni have dreams?" "
GOPIKA JEEVANASMARANAM!
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.
Radhe Krishna |
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