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.

Sri Sri Swamiji,

Why should one practice this? Have you not been blessed with a human birth? Is it easy to attain such birth? No! Not at all! Since we have all been born as human we have failed to realize its worth. The value of anything that is easily attained is not realized. Just so, having attained human birth you have failed to recognize its worth. One cannot get 'manushya janma' (human birth). Above that attaining a Satsang, Sadguru, a good 'mãrga' (path) is absolutely not so easy. Then should you not strive to attain the highest?

Why should you undertake such spiritual practice? There is no need to instill any thought that through such spiritual practice you can attain 'punya' (merit) or Moksha (liberation).

YOU CAN ATTAIN 'AANANDA' (Bliss)!

Whatever your desire may be here in this world has only happiness as its goal. Why do you desire to earn money? Why do desire to save? Why do you desire to marry? Why do you desire to beget children? Why do you desire to construct a house? - Only for happiness. 'Oh! Mad fellow! There is no real joy in all these! This 'ãnanda' is only in what I prescribe! I am also speaking only on what you seek/desire. But, you still do not understand this. This is not religion. This is not 'deiviigam' (Divine). There is much more joy in this than in the cricket match that you watch or play; much more joy than in consuming liquor; much more joy than enjoyed in gambling.'

Even when you use bad means, you do find some 'sukha' (happiness). Don't you? What is this 'sukha'? Only 'Ãtma sukha' - but only a minute percentage of the great Bliss! The real Bliss is within! It is in immeasurable quantity. Therefore, there is no need to refer to it as religion or 'deiviigam' (Divine) or 'punya' (merit), etc. There is nothing. Vedãnta speaks only on what you desire (happiness). However, it preaches 'J N Ã N A'! It preaches true Jnãna! It speaks on undiminishing 'ãnanda'! It speaks of indestructible 'ãnanda'! It speaks of an 'ãnanda' that is free of sorrow ('dukkha')!

It is not a religion. It is not coercion. This is not being forced on anyone. It is not demarked as being holy. Whatever you desire is being given to you here.

Just as Ramana says, 'in the world, even a thief seeks only the 'Ãtma'; the wicked also seeks only the 'Ãtma',' all seek only the 'Ãtma'! How? Because all seek only joy. But, what is the difference between a sãdhak and others? Others seek joy in a wrong place but a sãdhak searches for it in the right place. The effort of a sãdhak is right. The effort of the worldly people is wrong. This is the only difference.

We all want to be happy, comfortable. When we go shopping, we desire the item bought to last long. We desire even a trivial matter to last long. Then should we not seek everlasting 'ãnanda' (joy)? What is everlasting joy? When you experience happiness in life, you should not mistake life to be only this. You may face sorrow. But, what should you do even while in comfort? Do vichãra and attain that highest state.

Why does Bhagvãn 'bless' you with sorrows now and then? HE shows that this world, this life is not stable - permanent. 

Ramana says, 'suppose a man has a wonderful dream in his sleep. Will he desire to wake up from this dream? No! He will not. But, let a lion attack him in his dream! What happens? He gets up in fright. Why? A joyful dream does not wake him up but a frightful one does. The bad dream pushed him into the wakeful state! He wakes up, drinks a glass of water and searches for the lion! Just so, if your life were to be bed of roses you will not search for 'Ãtma swaroopa'. Only in 'dukkha' (sorrow) you understand that this life is not stable ('stiram'). This body is nothing but filled with sweat, urine, excreta, phlegm, stink. Transform this body that is such dirt into 'amrita mãya' (divine). How should you leave this body? As verily the 'Ãtma swaroopa'! You should attain the state of no birth and no death. If you do not, then this birth ('janma') is a waste.

 He, therefore, says, 'aduve jananam adaindadan perãm' - this is the only purpose of having attained this birth. Why are you asked to take effort to attain the 'Ãtma swaroopa'? Why have you been born? Why? Only to attain 'Ãtma swaroopa'!

'Adudãne pãndityam ãgum' - It is only this effort that is real learning. Only attainment of 'Ãtma swaroopa' is the real result of true learning.

'adu-dãn chalanamurum vãyu samanch
chittam yenrum
chalanam ara chei sãdanam' - therefore, practicing the sãdhana which makes the 'manas' remain steady always without disturbance is verily the fruit of having taken human birth. It is verily the learning of the entire Shãstras well

- 'karkka kasadara katravai katrapin nirkka adarkku thaga' (Tiruvalluvar) - 

There is a great 'tattva' (philosophy) in this writing of the great Saint Poet Tiruvalluvar. At school, teachers explain the term 'kasadara' as - 'to learn without doubt'. Any subject that you study at school should be learnt well and you should not have any doubt in it. 

In days gone by whenever a young man sang or lectured ('upanyasa') on stage boldly without fear or a young fellow read the Bhãgavatam, when instructed to, very boldly without any fear it was said, 'He has come from a good Guru!' When one learns from a 'Uttama' Guru he becomes 'nirbhaya' (fearless) because he is confident of what he speaks/reads. Fear arises only when the subject is not known properly. In half-baked knowledge there is the fear of committing some mistake. So, if one has learnt under a great Guru, the student experiences no fear. He has been taught well.

So, while saying 'karkka kasadara', Valluvar means - 'Study! But, the purpose of study should be such as to destroy ('ara') the dirt ('kasadu') that is the 'manas'. Here, 'kasadu' is vãsana. 

'karkka' - Study. What sort of study should be done?
'kasadara' - 'kasadu' - dirt; 'ara' - destroy (that learning, which will destroy the dirt [that is the 'manas'] )
'katrapin' - after undergoing a study that will remove all the dirt of the 'manas' ('vãsanas')
'nirkka' - stand firmly in it. You follow what has been learnt 
'adarkku thaga' - stand/remain/live befitting your study

Undergo a study that will remove all the 'vãsanas'. That is, study Vedãnta. Then (after studying Vedãnta) stand in the state that has been learnt. Valluvar also speaks of Vedãnta only. He is known as 'deiva pulavar'-; Divine Poet.  In 'Tirukkural', Valluvar says, 'agara mudala yezhuthellãm ãdi bhagavan mudatre ulagu' - 'Kshara akshara swaroopãya Vãsudevaya Sãkshine'. Bhagavãn is verily 'akshara swaroopa' - the first letter of Sanskrit 'a' (to be pronounced as in 'and').  Here, 'agaram' - 'ugaram' - 'a' 'oo' and 'm' - would read as 'OM'! Valluvar has completed Tirukkural with 'M'.

 'aduve jananam adaindadan perãm' - why have you been born? Only to attain the 'Ãtma swaroopa'. Who is the wise one in this world? Who does real work? Only the one who takes effort to attain 'Ãtma swaroopa'. Without being able to understand him the world may label him as lazy. They are fools. They do not know anything. As far as they are concerned, they believe only in what they perceive as Truth. They are not willing to turn their vision inward or believe that there are spiritual matters that have fallen in the 'drishti' (vision) of our Mahãns. Therefore, we need not bother about them.

 'Adudãne jananam adaindadan perãm' - If, 'vishaya sukha' (happiness experienced in worldly matters) were so joyful, then what to speak of 'dhyãna sukha' (joy experienced in meditation)? Then what a joy should 'Ãtma sukha' be, which is far above 'dhyãna sukha'? Can I say, 'Therefore, be a good boy and do dhyãna from tomorrow'? There is no such thing as good boy or bad boy. There is no good or bad. 'Vichãra' (Self-enquiry) does not come about through any religious discipline/rites ('ãchãra'-;'anushtãna'). It is not so. If you have the smartness to control your mind, 'vichãra' can be done successfully. Do you understand?

Vivekãnanda sometimes smoked cigarettes and also ate meat. A devotee of Sri Rãmakrishna Paramahamsa once complained to him, 'You claim that this fellow is a Mahãn and speak so highly of him. But, he goes about eating meat and smoking cigarettes!' Sri Rãmakrishna Paramahamsa said to him, 'Even if he were to commit worse acts, he is indeed a Mahãn! No act of his will affect him.' This is because Vivekãnanda had such great 'mano bala' (mental strength).

Therefore, when we advise people to refrain from eating onion, garlic, drumstick it is said taking all people into consideration. The smartness of a few cannot be made a rule. What applies to all people in general should be made the rule. Generally, the 'manas' of most of the people who eat these get corrupted. Therefore, this should be made the rule - to avoid eating these. There may be exceptions. But, we cannot follow that. Rule should be laid only with the majority in mind. 'Aduve jananam adaindadan perãm' - Why have you been born? We should be happy because we have attained 'manushya janma' (human birth). We have attained Satsang. We have attained a Guru. We know what has to be attained. We know the way. We are quite young. So, what should we do? We should be happy and go about it. - 'aduve jananam adaindadan perãm'-; taking up employment, getting married, begetting children, etc. are not the purpose of this life. What would all these do? They would only repeatedly rake up more 'vãsanas'. Through 'vãsanas' we attain more births. With births we face joy and sorrow.

 Bhagavãn has placed us in comfort. We, therefore, wonder what sorrow can there be in life! But, 'poorva miimãmsa' held this attitude. They said that any sorrow could be set right through 'yãga'-;'yajna'. There are innumerable people who undergo sorrows. Only from them can we learn what sorrow really means. We, therefore, cannot say how our other births would be. This is a point to be taken note of.

Other line of thinking is, 'You can be in a greater joy!'

You always desire only higher things. In life we always desire higher things. Don't you think on long term/range? Then should you not think of a long-term joy? So, 'aduve jananam adaindadan perãm'.

 'Adudãne pãndityam ãgum' - What is the essence/fruit of all Shastras/studies? To control the 'manas'!

 'Yedu thãn chalanamurum vãyu samam
chittam yenrum chalanam ara chei sãdananthãn' - Without specifying any 'mãrga', repeatedly it is said, 'do anything. But, control your 'manas'.

 'Chitthathai meleyum dãrannanj cheiyarkka
madhiyilum kiizhilum matru engum - chittham yeedu
andaranga bhãvanai vittu ãsiriyam inriyadãi
chandadamunj cheididave thãn adanai - manda' (38)

What does He advocate here?  It is Mahãns' experience ('anubhava') that 'Ãtma swaroopa' is about two fingers distance towards the right side from the center of the chest. Many who read Ramana's philosophy come across this. However, how should we do vichãra? We should not pre-suppose that thoughts rise from here. If we do so then it cannot be deemed as the right way to do vichãra. You should, on your own, find out its 'stãna' (place). Without experience, if you think that thoughts rise from a particular place then it amounts only to 'bhãva' (imagination). Since you already know (having learnt from books or heard from Mahãns) that this is the place of origin of thoughts, you form such an imagination. It may be said that it is a right 'bhãva' but it amounts only to 'bhãva' and not experience. Some do dhyãna of thoughts as rising from the point between the eyebrows, some do dhyãna of thoughts as rising from the 'sahasrãra', some do it as rising from the 'nãbhikamala' (navel) and yet others as rising from the 'moolãdhara'. He says, 'do not do such dhyãna'

- 'chitthathai meleyum (up, i.e. 'sahasrãra'), 'madhiyilum' (center - 'hrudaya stãna'), 'kizheyum' (down - 'moolãdhara') 'dhãranai seiyarkka' - do not meditate on such lines.

Just keep watching the rising thoughts. You should locate the place of origin of the thoughts by yourself. For example, if we follow the line that the ants form to reach its food we can get to the anthill. Similarly, if we follow our thoughts we will reach its place of origin. This is how we should find its place of origin by ourselves.

 'chittham yeedu andaranga bhãvanai vittu
ãsiriyam inriyãdai chandadamum seididave thãn' -  Do not close your eyes and imagine Siva or Vishnu. Do not imagine some form or some Mantra externally and meditate on it. Do not give place to such things and try to place your 'manas' in 'swaroopa' always. This advice is being given here since Vedãnta is being advocated here directly. Do not turn your vision inward and imagine some form within. Likewise, do not look at a picture outside or some 'saguna moorti' (form) or imagine something with your mind. Always try to place your 'manas' in its 'swaroopa'.

'Urakkathininrum unnarndiduga chittam
urirchalanam pinnar odukka - urakkam
alaivennum ivvirandum attrra nilai uttrrãl
nilai idanil nischalama nillãi - alayãm vetru'  (39)

'Urakkathininrum unnarndiduga' - Do not give in to sleep if you feel sleepy while in dhyãna. Wake up your mind.
'chitthamurirchalanam pinnar odukka' - If the 'manas' thus woken up wavers ('chalanam') beat it down.
'urakkam alaivu ennum ivvirandum attrra nilai uttrrãl' - if you attain this state where there is no sleep or 'chalana' of the mind.
'nilai idanil nischalamã nillãi' - remain in this true state.

You should not get into two states - 'chalanam' (wavering) and sleep.

'Manas' either wavers ('chalanam') or falls into slumber ('layam'). If the 'manas' does not experience 'chalana' and is also not in sleep then it is verily the state of Jnãna. One should avoid these two states. What are those two states? While doing dhyãna you may get into sleepy state. Do not permit the 'manas' to get in to sleeping state. Repeatedly beat and wake up the 'manas'. Do not permit the 'manas' to be in 'chalana' either.

When the 'manas' does not get into these two states, it rests in its natural state.

Therefore, one should avoid sleep and 'chalana'. When the 'manas' leaves these two states, it stands in its 'swaroopa' (natural state).

[A devotee, 'What is the place of origin?'
Sri Sri Swamiji, 'Place of origin is 'Ãtma stãna'. The place of origin of the 'manas', the place where the 'prãna' (life force) rests and the 'Ãtma stãna' are same.

When you repeatedly beat down the rising thoughts, it falls into the place of origin. It is here that you will be able to identify the small 'i'. What happens when the small 'i' rises? It identifies (you) with the body. When the small 'i' is annihilated, the Big 'I' that is pulsating ('sphurana') as 'aham!' 'aham!' is to be found.  The big 'I' is ever pulsating as 'aham!' 'aham!' This is only Consciousness, this is only Jnãna, this is only 'Ãnanda', this is only 'arivu' (knowledge) and this is only the Truth. Which is the only thing that has 'unnarvu' (Conscious)? Only this big 'I'. There is no other 'unnarvu'. Therefore, another 'unnarvu' is not required to know 'This'.

Which is the only 'unnarvu' in the world? What do we call as 'unnarvu'?
We see, we talk and we feel joyous. Are not these 'conscious'? - 'unnarvu'?
What is this Conscious in the world? Only the 'Ãtma'. 'Ãtma' is the only Consciousness in the world. All other things in the world are not Conscious. There cannot be two 'Consciousness'. Only this permeates everywhere, in everything, like the 'ãkãsa' (space). Therefore, this 'Conscious', i.e. 'Ãtma-ãnanda' cannot be experienced through another. There is none to attain 'Ãtma-ãnanda' or see 'Ãtma-ãnanda'.

It is very rare to find a true 'Advaiti' in the world. One can see 'upãsaka' (worshipper of a particular god), a Bhakta (devotee) and many others but it is absolutely difficult to find a true 'Advaiti'. That 'Advaiti' has nothing (to desire) in the world. This is only Moksha.

Only One exists. What is it? Brahman! Conscious! Only it is full of 'unnarvu'. 'IT' is only 'unnarvu'.

How great should the glory of this 'Conscious' be that an illusion ('brãnti') arises of every 'jada' (insentient thing) being full of 'unnarvu'! 'IT' creates the illusion that every insentient thing that enjoins 'IT' is full of 'Conscious'! Nearest to 'IT' is the 'manas'. It is verily the 'manas' that is closest to 'Conscious', but the 'manas' remains ignorant of 'IT'! 'Manas' is born verily from the 'Ãtma stãna'! But, the vision of the 'manas' is external; whereas, 'Ãtma swaroopa' is within.

Why does such glorious 'Ãtma' not exhibit itself? (Make itself known)? The 'Ãtma' does not have the feeling of bondage. What is the 'prabhava' (glory) of the 'Ãtma'? 'IT' is verily 'Ãnanda' (Bliss); 'swayam prakasha' (self luminous); 'parã shakti' (very powerful). It is said that every powerful thing in the world is only the reflection of 'IT's power. Then, why can 'IT' not show 'IT's presence? Why does 'IT' not show itself? 'IT' has no 'feeling' of bondage. Therefore, there is no need for 'IT' to show itself. Who feels the bondage? YOU! Only the one who feels bound should struggle for freedom.

A child is sleeping beside its mother. The mother is fully aware that the child is sleeping beside her. Suppose, the child wakes up and cries out thinking that the mother is not beside it, the mother says, 'I am verily here'. Why did she not say so before? She thinks that the child knows that she is beside it. She also does not have the feeling that she is away from the child.  

Likewise, 'Ãtma' is not in bondage. 'IT' is always Blissful, 'pravãham', conscious, 'jwãjalyam' (shining). 'IT' has no sense of bondage. Who feels bound? Verily the 'manas' - 'ajnãnam' - nescience. If this is removed, it is verily Moksha. Moksha is not something that is bestowed on you by someone. None can give it to you. It is you who has to annihilate the 'manas'. 'Manas' is collection of thoughts. The cause of thoughts is 'ajnãna' - ignorance. If you could throw it off, you can be in 'ãnanda' always; you become verily the 'ãnanda swaroopa' (form of Bliss).

 All work that you perform is only 'vyavahãra' (interaction with the world); all are verily 'vãsanas'; all lead to 'janma' (birth). Therefore, having got into 'vyavahãra' voluntarily, you may not be able to cross over. Let us set aside the fact that it is 'prãrabda' (destiny) but so long as you feel that you are the doer, lessen your interaction with the world ('vyavahãra') as much as possible. Do not get unnecessarily involved in relationships. Our whole energy will get used up in such matters - in family matters; 'samsãra' matters. What should we do with our energy? Use it for knowing the Brahman.

 The gushing of a river ('nadi pravãham') is taken as example to show the speed of the 'manas'. Let us say that a river is flowing rapidly. If it were branched out into five, the speed lessens considerably, as it has been diverted to five branches. If the five branches were blocked and the river is again made to flow in a single path it moves in a great gush.

 Let us say that a room is lit up. But, when we open all the doors and windows, the light lessens here. If all the windows and doors were closed this place brightens up, as there is no place for the light to seep away.

 How to annihilate the 'manas'? Only through the 'manas'! Just as the candle melts and destroys itself. Thus, 'manas' annihilates itself like the stick that is first used to beat down the rising up corpse in the funeral pyre and is finally thrown into the funeral pyre. 'Manas' is going to annihilate itself. What does it do by annihilating itself? What did I say? What does the 'manas' do now? It sees through the eyes; hears through the ears; talks through the mouth. It is involved in some activity through the body. When the manas is channelized through all these, the 'mano vega' (the force of the mind) lessens considerably. Just like the river that has been branched out into five tributaries. Therefore, close your eyes, ears; talk and eat less and thus store up all your energy. What should you do with this stored up energy? Turn it forcefully within. Search within with total concentration. On finding the place of origin, fix the manas there repeatedly.

 If you let your 'manas' go outward through your senses, it will not turn within and attain 'ekãgraha' (one-pointedness). Why is a sãdhak advised not to involve himself in outside 'vyavahãra' like going for a job but sit in one place with less inter-action with the world? Suppose he does dhyãna for three hours, he needs great force to do this dhyãna with concentration. If he were involved in 'vyavahãra', the 'manas' will not turn inward with such concentration. Family affairs, office work will not let the 'manas' attain concentration in dhyãna. If the Heads of Mutts are not Avatãra purushas, it is very difficult for them to perform even a little puja with concentration, as they have to be involved in several administrative work. Their 'manas' is also like the householder's. Therefore, it is good if one lessens worldly affairs ('vyavahãras'). One should not feed any external matter to the 'manas'. It will become a habit. According to Advaita, such steps cannot be termed as Divine ('deivigam'). Why should one follow such regulations? Only to attain Jnãna. All these are helpful in attaining Jnãna. These, therefore, do not amount to any religion or ritual or rites. If one does not speak much, it does not mean he is Divine. It cannot be called religion in any way. These are only helpful in elevating yourself, for 'Self-Realization', for Liberation, whatever you may term it.

 This is the reason that great ones like Jiddu Krishnamurti could not accept any kind of religion. This is because Vedãnta is rational. It has nothing to do with religion. But, Jiddu Krishnamurti was truthful. There is a difference between Jiddu krishnamurti abhorring religions and an ordinary person/atheist scoffing at religions. Jiddu Krishnamurti only said that he did not want to follow any prescribed way. He also wanted to find the Truth. In his experience he also speaks of 'processing', 'attention', etc. He says that while walking, he listens to the sound of his footsteps.

 Religions may speak in a different manner - do puja to God giving up desire, avarice, jealousy, etc. But, in Vedãnta there is no need to ask you to give up all these because if you do not, then you are not a Vedãnti! Only if your 'manas' moves externally, all these matters come up!

 A boy who goes out has to be warned/advised, ' do not go out. There is much traffic or there is a deep pit, go this way.' But, where is the question of advising one who does not go out of the house at all? Thus, only the 'manas' that goes out has to be advised on what is right and wrong/what is good and bad. The 'manas' that does not move externally does not need such advices. There is only one 'upadesa' to it. What is it? Do not move out! Just sit inside! With this one 'upadesa' it is over!

 This 'manas' is sheer bluff. Therefore, the 'prapancha' is also a bluff. A man claims to own property in different places but on enquiry we are informed that this fellow is a fraud. The conclusion is then easily drawn that all that he had claimed are verily a bluff. Similarly, this 'manas' is a big bluff. So, you need not do vichãra of what is truth and what is bluff in this world. The 'manas' that shows the world is mere bluff ('mithyai'). How can a 'mithyai' show Truth? Can 'mithyai' show Truth? No! Never! 'Mithyai' can never show the Truth. This is the reason that God ('deivam') cannot be seen with 'manas'. This is because God is Truth ('satya swaroopa vastu'). One cannot see 'Ãtma swaroopa' with 'manas' because 'manas' is a myth and 'Ãtma swaroopa' is Satyam (Truth). Truth cannot be born from myth.

 You should all be happy about how fortunate you are all. You have all attained human birth and even in this young age you have all understood this. Do not confuse yourself if this is religion or something. Be bold! World may pity you, 'Poor fellow! He has shunned worldly comforts!' Their thoughts are foolish. Why? Because a Jnãni is in greater joy than those people who enjoy worldly comforts. Whom should you pity? May be the one who has given up worldly 'sukha' (comforts) and has also failed to attain 'Ãtma sukha'! He neither enjoys the world nor has attained his natural state. If anyone pities a Jnãni, he is verily a fool. Why? Because he (a Jnãni) is intelligent just as illustrated in Yagnavalkya's story. Yagnavalkya had two wives. How intelligently his wife Maitreyi questioned him!

 Yagnavalkya, a great king, decided to give up everything - his kingdom, wealth, wives and children - to do tapas in the forest to attain liberation. He informed his two wives of his decision and said to them, 'I would like to divide the wealth amongst you so that you do not face any problem once I leave. Tell me what you wish?'

 One of them asked for this property and that but Maitreyi remained silent. Yagnavalkya asked her, 'Maitreyi do you not wish for anything? You have not asked for anything!' She, at once, said, 'Are you a fool? If you are giving up this huge kingdom with all its wealth, your family and everything else, then what you are going out to seek must be something greater than all these. Are you a fool to give up all these for some trivial matter? There is something higher than all these. You are going out to seek that. You better give me that!' Yagnavalkya then gave her 'upadesa' of 'Ãtma tattva'.

 They are not fools. Are all sanyãsiis in the world fools? Was Ãdi Sankara a fool? No! He was not a fool. He attained great 'Ãnanda'. This 'Ãnanda' is greater than 'vishayãnanda' (happiness from worldly matters) and 'yogãnanda' (happiness experienced even while doing spiritual practice). So, we need not feel sad for them. It is we, who are to be pitied. They have to feel sorry for us! There is no place for us to feel sorry for them. This is because people experience 'loka sukha' (worldly comforts) and, therefore, feel sorry for sanyãsiis, 'Oh! They are not enjoying the world.' But, the 'Ãnanda' experienced by the sanyãsiis is greater than this 'loka sukha'. This 'Ãnanda' is pure without any tinge of sorrow, without any tinge of Mãya. This 'ãnanda' is indestructible, without beginning and end and there is no fear of any change in the level of this 'Ãnanda' or losing it.

 Vãsudeva thãtha experienced a 'joti' between the two eyebrows before attaining 'Brahma-sãkshãtkãra'. He was unable to bear this 'ãnanda' of the experience of 'joti'. When the 'sushumna' rises up and hits the point between the eyebrows, a 'joti' is seen and the whole body is filled with 'ãnanda'. He used to cry, 'I am unable to bear the 'ãnanda'!' This 'ãnanda' began to disappear. He was affected by its disappearance. 'Yogãnanda' itself is so great. Then what to speak of 'Brahmananda'?

 One need not doubt about its (Brahmananda) attainment. If you move on the right path, you will certainly attain it. Keep exerting effort towards it. If not in this janma, you will certainly attain it in your next janma. You may attain a higher loka in your next janma and you can continue your path in that 'loka'. If a sanyãsi's life ends before his spiritual practice has borne fruit, he will not return to the earth. If he were a genuine sanyãsi, he will attain a higher 'loka'. He will continue his 'Brahma vichãra' in that 'loka' and attain liberation. He should not be one who has only the external sign of an ascetic. This is the reason that 'ãpat sanyãsa' (sanyasa given in one's final hour of life) is bestowed. Suppose sanyãsa is given to a person who has only two or three days to live and he strictly follows the sanyãsa dharma for these two or three days, he will not be born again on this earth. He would be born in a higher loka (tapo loka). Such persons will practice Brahma vichãra in tapo loka.

 The Devas in 'Deva loka' do not have such experience. There are some born in those 'lokas' directly. They cannot attain this state. One cannot attain 'Brahma sãkshãtkãra' from 'pitru loka'. Such people whose life comes to an end before completing their sincere spiritual practice attain 'tapo loka'. Tapo loka is Hiranyagarba's loka. This tapo loka is attained very rarely. Not all those who have taken sanyãs will attain this. When it is said that one who does 'vãjpayee yaga' attains 'swarga' (heaven), it only refers to the one who does it sincerely and correctly. Kings used to perform such 'yãgas'. Brahma loka is also attained in the same way. A 'yoga brashta' (one whose life ends before attaining the fruit of his spiritual practice) will be born again on the earth. In the Gita, Lord Krishna says, 'Srimãn'. 'Srimãn' means wealthy. What does 'Sri' mean? Sankara says, 'daridra kule' (poor family). Therefore, what does 'Sri' mean (in 'Srimãn')? It is verily the 'Sri' (wealth) of Jnãna! The 'Yoga brashta' would be born in a good family that possesses the wealth of Jnãna.

 If one becomes such a Jnãni - just having darshan of such a Jnãni bestows great fruit ('phala'). Maha Periyava says in a 'vyãkyãna' (commentary), 'we feel that in spite of darshan of a Jnãni nothing seems to be working. Do not worry this way.' And he takes up the example of a mango tree. So many fruits are borne by the tree but only one grows into a tree while the rest decay or waste away. Likewise, one Jnãni is found in each generation. Let us all fall at his feet. And all of us will be saved. There has always existed a Mahãn in each generation. This is the glory of Jnãna.

 All the talk of being Divine ('deiviigam') comes up only in Bhakti or 'karmãnushtãna'/'vaitheegam' (practice of religious rites and rituals). But, it is not so in Jnãna. If all these are followed, it leads to the path of Jnãna. All these are good and help you reach the path of Jnãna. They are conducive to attaining the path of Jnãna. If one is courageous, he can attain anything. Did not Kannappa Nãyanar attain Bhakti? What did he know? Thus, 'Jnãna udayapp porutte narkiriyai, charchiriyai navilappattadãl (25) (Rites, rituals have been prescribed only to attain Jnãna). If one performs rites and rituals ('karmãnushtãna') for attainment of Jnãna, then it is verily good. Such an advice is offered only to attain this (Jnãna).

 What should you do? Somehow annihilate your 'manas'. It is verily 'mano nãsa' (annihilation of the mind) that is Jnãna. It is not something difficult or impossible. One can do spiritual practice for six hours a day. Instead of doing it at a stretch, one can do it for two hours in the morning, two hours in the afternoon and two hours at night. This can certainly be done easily. The first two hours, one can keep chanting Nãma (Name of the Lord) - 'eka nãma' (one, single name of the Lord). Just as Bhagavan Ramana advised Kunju swamigal, 'take hold of the four and leave them one by one'. That is, at first do all the four 'pãrãyana' (reading Holy Texts), japa (uttering a Mantra or Name of the Lord), dhyãna (mental chanting of the Mantra) and vichãra (self-enquiry). When you are able to do japa with concentration, give up pãrãyana. If japa becomes a dhyãna, then give up japa. If dhyãna leads you to vichãra, then give up dhyãna. In this way you can do for six hours, then increase it to eight hours then to ten hours and so on. What will this do? Remove you away from worldly matters. It is not at all difficult. It is only the work of the mind that stops us from doing this. But, it is not difficult at all. It is very easy. The birth of the thought to practice it and the exertion of effort to do are only difficult. There is no difficulty in doing this. What sort of difficulty could be experienced in chanting a single Name of the Lord for two hours? It is difficult if one had to sing in some 'rãga'. But, just chanting the 'Nãma' is not at all difficult. 'Vaideekãls' (those who perform 'vaideeka karma') go for 'Rudra ekãdasi' or some other homa and sit for 3 or 4 hours chanting a Mantra. Don't they? Don't they do japa of great Mantras with modulation? Why? There is some purpose behind it.

 Then, can we not do japa of a Mantra or Nãma for two hours at a stretch?
But, you should be consistent in this practice. You should not give up after doing for a week or ten days and then start all over again. If you would only do it consistently, without giving up, it will easily lead you to Jnãna. You can very easily attain 'swaroopa sãkshãtkãra'. All else in this world is Mãya, a myth. Attaining worldly ends is not going to bestow any praise on you either in this world or in other worlds. You are not going to earn any credit through attainment of any worldly matter. Till your last breath you are only left with unfulfilled desires, sorrow and bondage of this world. These remain as vãsanãs sowing the seed for another janma. Just remain a witness ('sakkshi'). Be away from everyone and everything. Always be close to 'Ãtma swaroopa'.

What does Satsanghmean according to Ramana?

'Ãtma' is the only 'Sat' (Truth). Thus, it is only the 'sangh' (association) of 'Ãtma' that is verily 'Satsang'! Be always in 'IT'. 'Ucchishtam' (left over in one's plate or glass) means Mahãns' words. Adhering to their words is really taking their 'ucchishtam'. Sãdhus' 'upadesã' (advice) is the real 'ucchishtam'. "

" 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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