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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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NÃMA BHIKSHA KENDRA |
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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 (Evening) 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. "Why does Bhagvãn 'bless' you with sorrows now and then? He shows that this world, this life is not stable - permanent. " .-- Sri Sri Swamiji Sri Sri Swamiji,
'Shruti, Smriti, Purãnãnãm, Ãlayam Karunãlayam
"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
'Degam yidil sookkumamãi cherum uyir chitta buddhi
In an earlier verse He said, 'anniyam'! 'anniyam' (different from). What is 'IT' (Brahman/Ãtma swaroopa) different from?
In this verse He says, What should you do? This 'Ãtma' is not the body. The 'Ãtma' is (stands) different from ('anniyamãi') the body. If I were the body then there should be no going or coming when I die. But, it is not so. There are 'vikãras' (transfiguration). So, I am not the body. 'Prãna' (life force) also leaves the body. The 'dead' body does not have 'prãna'. Therefore, 'prãna' is also not the 'Ãtma'. 'Manas', 'buddhi' are also not the 'Ãtma'. The 'Ãtma' stands alone separate from all these. Always keep thinking thus. While doing 'vichãra', if you hold the view, "I am not the body. This 'Ãtma swaroopa' is not the body; this 'Ãtma swaroopa' is not the 'manas'; this 'Ãtma swaroopa' is not the buddhi; this 'Ãtma swaroopa' is not the ego ('ahankãra'); 'Ãtma swaroopa' is something that is apart from all these," Ãtma swaroopa will definitely be attained. How to do away with these 'prãna', 'buddhi', 'manas', 'ahankãra', that are inside? Just ignore them! They will go out. Just neglect them. Do not give much importance to your body. Just ignore your body; ignore your mind. You should not analyze anything with your mind. What is the only work that you should do with your 'manas'? 'Brahma vichãra'! Analyzing with your 'buddhi'-'how is the 'Ãtma'? how is that 'loka'? how is the Jnãni? What is his 'ãnanda'?'-is not vichãra (enquiry). It is verily 'samsãra' (activity). This is also only collection of thoughts. Why should you not carry on such an analysis? This is because such an analysis cannot/will not give you an answer. In experience ('anubhava') you can get the answer. So, what should you do? Do 'Brahma vichãra'. Therefore, just ignore the 'ahankãra', the 'sariira' and the 'manas'. JUST IGNORE! Through the external operation of his 'buddhi', a scientist discovers many truths. A Jnãni turns the 'buddhi' inwards and destroys it. A wonderful illustration that Ramana takes up to show that one cannot see the 'Ãtma swaroopa' through the 'buddhi' is 'trying to see the sunlight through moonlight!' Is this possible? What is the subtle ('sukshma') explanation given through this example? Moon has no light of its own. The Moon receives its light only from the Sun. The moment the Sun rises up the Moon becomes dull and invisible. There is, in fact no rising of the Moon. It is in the same state ('stiti'). When the Sun sets, it appears as if the Moon has come up brightly. So, what is 'buddhi'? It is a 'vikãra' (transfiguration) that comes out from 'Ãtma chaitanya'. When it comes out externally, it is 'buddhi' and not so when it moves internally. Hence, one may be able to learn external matters when the 'buddhi' moves outwardly and never about internal 'vishaya' (matter). Bhagavãn has created the 'buddhi' as one that always moves outwardly towards 'prakriti'. Just as flame burns upwards and water flows downwards, so does the 'buddhi' move outward trying to analyze worldly affairs. It is always searching for worldly comforts. But, do not use your 'buddhi' for such things because you can never get an explanation for anything. You may or may not get an explanation for worldly matters. But, through the use of your 'buddhi', you can never get Bhagavãn because it ('buddhi') is verily a thing ('vastu') got from Bhagavãn. It is only because of 'Chaitanya', that this 'buddhi' works. With this 'buddhi', you can never know or discover Bhagavãn. Therefore, He advises you, 'just ignore this' Do not give much importance to this body. What should you do next? Do not give any work for your 'manas'. Do not give much value to your 'buddhi'. Do not give much importance to the small 'I' that keeps rising. What should you do? Think always of the 'Ãtma' that is beyond all these. What happens if you practice this? You will attain Jnãna!
'Nitthiraiyinãlum ninaivãdhi-yãlum nidham We speak of many things for developing 'sãttvic' (good/virtuous)) tendencies of the 'manas' - 'sravanam' (listening), 'kirtanam' (singing), 'archanam', 'vandanam' (prostrating), puja, teertha yãtra (pilgrimage to Holy rivers), prostrating to Sãdhus, etc. We say that by doing all these, the ignorance ('ajnãna') of the 'manas' fades away and it develops good tendencies. Then should we not say how this 'manas' attains a worse state? The 'manas' is already in ignorance and we have shown ways to get it out of this state. How does this 'manas' get into a worse situation. Here, we are speaking of matters pertaining to the 'manas'. He says, 'nithiraiyinãlum' - due to sleep. The 'manas' of one who sleeps a lot will lead him into deeper ignorance. This does not mean that you should avoid sleep. If you avoid sleep you will fall asleep while doing sãdhana. If you feel sleepy during sãdhana time, you cannot concentrate on your sãdhana. Drowsiness will affect your sãdhana. So, one should have the needed sleep and do sãdhana during sãdhana time. In the initial stage, a sãdhak needs six hours of sleep and in 'poorti' (completion/advanced) state three hours of sleep is enough for a day. As time passes the body turns into 'siddha sariira' and three hours of sleep is enough. Something like 'amrit' oozes inside the body that takes care of it.
'nitthiraiyinãlum' - due to sleep.
(Devotee: "Does sleep deepen our ignorance?"
'ninaivãdhi yãlum' - due to thoughts.
What happens as your speech lessens - as the 'manas' gets controlled? 'ninaivãdhiyãlum' - thinking something or the other. Thoughts deepen ignorance. Then what to speak of negative thoughts? Ignorance is more in one who suffers from some complex. We should always be active and productive. We should never weaken ourselves with negative thoughts. What would negative thoughts do to you? Weaken you. If you think positively, certainly that will come to pass. If some work has not met with success, the truth is that you have not thought about it positively. You can never say that your positive thoughts did not work. Deep in your sub-conscious mind, you wonder, 'Will it take place this way or that?' There is a fear. What does negative thought do? It works deep within. Therefore, if a person really thinks of performing a work, he will definitely do it. If a work has not been successfully completed, it only means that he has not had 100% involvement in it. It has only been a passing thought in him. There has not been deep involvement or desire to execute it. If one deeply desires to attain a thing, be it Moksha or seeing Bhagavãn or some worldly matter, whatever it is, he will definitely attain it. If he does not attain it only means that the thought has been a mere bluff. He has just been uttering meaningless words of attaining this or that. That is all. If the aspiration were true, there will be effort ('prayattanam'). The effort will lead to successful completion of the work.
'nitthiraiyinãlum, ninaivãdhiyãlum, The other day, while speaking on the speed of the mind ('mano vegam'), it was said that one who experiences gushing of thoughts in his 'manas' experiences sorrow. When thoughts subside, joy is experienced. What do the Yogis say? When are you happy? They look at the 'manas' when you are happy. Suppose a person says, ' I am very happy as I have received the result of my examination.' At this state the 'manas' rests in its place of origin ('yatha stãnam'). Another person is suffering. He is in sorrow. What is the state of the 'manas' in this condition? Thoughts rise up in a gush - 'Should I do this way or that?' - Thoughts rise up in continuous waves. More the thoughts, deeper the sorrow experienced. While speaking on the nature of the 'manas', He says that the ignorant nature of the 'manas' deepens due to sleep ('nithirai') and continuous rising of thoughts ('ninaivu'). Therefore, do not sleep much (and keep thinking about this or that). Hence, while speaking on Jnãnis, it is said, (in Tamizh) - 'thoongãmal thoongi' - Jnãnis sleep yet do not sleep. In Tamizh Vedãnta, in Thirumoolar Thirumandiram - 'inraikku varumo? Nãllaikku varumo? yenraikku varumo summã irukkum sugame sugam'? - (when will the joy of 'Being Quiet' come? Today or tomorrow? When will this state of being 'quiet' be attained?). Therefore, 'nitthiraiyinãlum, ninaivãdhiyãlum, nidham chittam thãn moodda miga cheerazhiyum'.
'chittam idai unnartthi' - absorb this deeply in your mind; teach the mind that remaining in one's true state is verily joy How does the 'manas' attain 'sãttvic' state? How can the 'manas' be brought under control? Through 'prãnãyãma' (breathing exercises) the 'manas' can be brought under control. The 'manas' is controlled through 'murti dhyãna' (meditation on a form of God) and also through japa. How does the stupidity (ignorance) of the 'manas' deepen? Due to sleep and continuous rising of thoughts. You provide lot of food for your thought. When a thought rises up, a new matter rises up from this and another thought rises up from this and so on. Do you follow what I say? You must observe this subtly. A thought rises up. What happens even as this thought rises up? Some doubt arises along with this thought. This doubt rises up as another thought. This sows the seed for another thought. Thus, thoughts rise up one after another. Thus, as long as thoughts rise up in a row, the ignorance of the 'manas' deepens. Therefore, through effort, hold your 'manas' from loitering and place it in the source.
'Chittam yeppodu tiramãgum yeviddatum
'Chittam yeppodu stiramãgum
We live for the sake of others. When we live for others, we meet with lot of sorrow. Is that not so? Let us say that we have failed in an examination. The first thought that strikes us is not the repercussion that we have to face but 'others will look down upon me, 'others will criticize me,' etc. This is the foremost thought that rises up. This only goes to show that you live for others. We give importance to society, social elements.
'Itthunaiyum chindikka venduvadu inri
Let us say that the 'manas' has become steady in dhyãna. You are sitting quietly. We have been in the habit of walking about, visiting someone or speaking with someone. Suppose, today you have sat for your dhyãna and you have gone into it very comfortably. Some half-an-hour has passed. This half-an-hour you have not felt any strain. You feel very comfortable. Since there has been a habit of talking or walking or doing something, suddenly a thought rises up, 'shall I go somewhere and then come back and do dhyãna?'
Shall I go for a short walk and then continue with the dhyãna? Shall I read some book and then continue with the dhyãna?' Now, you have not experienced any strain while doing dhyãna. You have been absolutely comfortable. The 'manas' has become steady ('stira'). There is no thought. Even as you are in this state suddenly a thought rises up - 'enough! Let me do dhyãna tomorrow.' Now what does He say? - 'chittam yeppodu stiramãgum atthai yevvidattilum chalippitthal ãgadu' - (do not even think [wonder] when will your mind become still). Let us say that you have sat for dhyãna. You usually sit for dhyãna in 'padmãsana'. Usually you find that after a time you experience some pain in your legs. If you have gone about here and there, that day the 'manas' will not slip into dhyãna. But, today you have succeeded in your dhyãna. Nobody has disturbed you. But, the 'sariira' being used to moving here and there suddenly a thought rises up. What kind of thought? 'Shall I go to the temple for pradakshina?' It may be a thought on such lines. It may be some good matter. Or 'Shall I do some sankirtan (sing) for a time?' Some such thought rises up suddenly. Or 'that person is leaving town. I may not be able to meet him in the near future. Shall I go to meet him?' Do not bow down to such thoughts. The manas that does not come under control so easily has come under control today. If you are intelligent, you will not bow down to such thoughts rising up suddenly but go deeper in the state that you have attained fortunately. Prolong that state from 30 minutes to 31, 32, 35 minutes and so. Work towards progressing in this state. Therefore, when dhyãna has been attained do not allow any disturbance.
'Itthanaiyum chindikka venduvadu unru' - Do not, at any cost, let any thought disturb you at this stage. You must forget even the thought, 'I am doing dhyãna'. In such a state one can go deep in his dhyãna. But, one should be very careful in this state. Even the 'chalanam' (thought) how to control the 'manas' should not rise. There is no good or bad 'chalanam'; there is no sinner or virtuous; there is no sorrow or joy; there is no hell or heaven. Everything is verily the imagination of the 'manas'. There is only one that verily exists - 'Ãtma Chaitanya'. Therefore, you should not feel, 'I had only good thought,' because this is also a thought. Another view is - your 'manas' has been brought under control. Hence, what should you do? This is a good opportunity. You may have some commitment (of meeting with someone or doing some work) but just ignore them all. Instead what should you do? Try to go deeper in this state. Try to go as deep within. Try to go as deep into the inner conscious as possible. Just get drowned in it. Just beat down any thought that might rise up due to the habit of the 'sariira' to move about on some activity or the other. Before such a thought raises you up beat it down and do not let it rise up!
'Ãsiriyam patriyadãm achittham anjnaname 'Ãsiriyam patriyadãm achittham' - 'Manas' (mind) needs some hold. If there is no thought there is no 'manas'. What is thought? It is deliberation. It takes hold of some object and the object need not necessarily be a physical form but it may be some matter. Suppose I think, 'I must become a Jnani'. This is not a concrete physical form of a thought. It is a line of thinking on what I want to be/become. It is a matter. As soon as a thought rises there is an entity held. If there is no object there is no thought. Holding on to something, thoughts rise up one after another.
Therefore, 'ãsiriyam patriyadãm achittam' - it is holding on to something. 'ãsiriyam patriyadãm achittam' - Only on seeing something, a thought on that line rises up. Is that not so? While doing vichãra, suddenly your eyes set on some old marriage invitation and immediately the thought rises up, 'Ah! He had invited me for his marriage!' It is some old invitation lying nearby. After a long time your 'manas' has come to rest. So, do not 'show' any matter to it - 'ãsiriyam inriyãdãi ãkkiduga'- do not give any hold for a thought to rise up. Go and shut yourself up in a room where none can see you and do dhyãna. In that dhyãna room do not keep any matter.
'ãsiriyam patruchala nischalama pãni
'Yivvellã bhoodha layam undãgil ivatr Here, He speaks of the nature/specialty of 'Ãtma swaroopa'. What does He say? This verse speaks of 'all the five elements'. Thus, it includes space ('ãkãsa'), too. Just as explained earlier, a big building is an 'upãdi' in 'ãkãsa' (space). Water - Ocean is a 'upãdi' in 'ãkãsa'. Wind is a 'upãdi' in 'ãkãsa'. 'Jwãlai' i.e 'agni' is also a 'upãdi' in 'ãkãsa'. Where is the ocean? Verily in space ('ãkãsa'). Where is the earth? Verily In space. Where is wind? Verily in space. Where is fire (where does fire burn)? Verily in space.
'Yivvella bhoodhamum layam undãgil' - if all these elements come to rest. All the elements are in space ('akãsa'). When the elements come to rest finally, does the space wherein the ocean had existed become salty? Or does the space that had been occupied by the ocean become wet? Is the space that had been occupied by 'jwãla'/'agni' hot? Earth has a smell ('gandam'). Does that space wherein earth had existed now smell of earth? None of the 'dosha' or 'guna' (bad or good quality) of the elements affect the space (wherein they had existed and later disappeared). Similarly, the 'Atma swaroopa' in a dog does not imbibe the nature of loyalty nor does the 'Atma swaroopa' in a pig become impure due to the pig eating excreta. Be it a man made of flesh and bones/filled with urine and excreta or an ant or a housefly, the 'Atma swaroopa' in each creature remains pure, unaffected by the quality that each possesses just as 'ãkãsa' remains pure unaffected by the qualities of the elements. 'av av urvam viyãbithu or malamil' - Such a great swaroopa is within you. 'poruvi thannai dhyãnam puri' - Fix your mind and meditate on this 'Ãtma swaroopa' always. Do you understand? Let us say that a pig has died. While alive, the pig had lived in gutter, eaten rotten things, etc. But, the 'Ãtma swaroopa' (Consciousness) that was within remains pure ('nirmalam').
(A devotee - "You spoke of only the state of 'laya'? So, the 'Ãtma' remains ever pure ('nirmalam'). It does not catch hold of any 'guna' (virtue) or 'dosha' (fault) of the body that has been taken. Let it be in any body - a buffalo, a pig, a fly, an ant, a man, a king, a scavenger - Is the 'Ãtma' in the body of a king any different from that in the body of a scavenger? There is no such difference in the 'Ãtma'. The difference is only in the 'sariira' (body). This is the reason that Bhgavãn says in the Gita, 'sama darshanãh' - equal vision -
'Suhrun mitra ari udãseena madhyasthye dveshya bandhushu | One who is able to look upon all - the well-wisher, friend, foe, the neutral, the hateful, relatives, the meritorious as also the sinner - with an even mind (sama darsana), attains to excellence. A Jnãni possesses 'sama darsana' (equal vision). Here, what does 'sama darsana' mean? It is only 'Ãtma swaroopa'! It means Brahman! It does not just mean 'equal'. 'Samam' means 'Brahma darshanah'! Everyone/everything appears to be same for the Jnãni, who sees everyone and everything as verily the 'Ãtma swaroopa'. Hence, 'Brahma darsana'. May be this term 'samam' that means Brahman has been born only because it is the same in all beings! 'av av vuruvame pol or malaminri thannai dhyãnam puri' - do dhyãna in this manner (that you are verily the 'Ãtma swaroopa' that fills every being alike). " " 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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