Devi Kãlotram - Day 14
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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.

"All work that we carry on has a selfish drive ('swãrtam') behind it. No act of ours is free from this. We befriend or get acquainted with someone with the motive that he might help us in securing a job or help us in our business. We befriend a wealthy man or a man of 'power' as it bestows a status on us in society. Or we move with a person, as he is affectionate towards us. There is a selfish motive behind every move of ours. What is the basis for the 'swãrtam'? 'manas'! This same selfish motive is practiced with God, too. We move with God with some expectation. This is not Bhakti (devotion). This will not take you to Jnãna. Jnãna is born only where there is no selfish motive. Bhakti is born only where there is no selfish motive. "

-- 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"

"In the first three verses, Ramana speaks on the glory of Devi Kãlotram.
He then goes on to say that the one who has the smartness to control and annihilate the 'manas' (mind) is verily Brahma, Siva, Vishnu, Deva, Indra, Muruga and everything else.

What is Moksha (Liberation)? Attainment of some 'loka' is not Moksha/Mukti. But, only annihilation of 'manas' is Mukti. Follow any 'mãrga' (path). But, what should the final goal be? It should be control and destruction of the 'manas'.

In Verse 38, those Maharishis who have found the place of 'Ãtma stãna' speak of their 'anubhava' (experience). They point out the place of origin as about two fingers distance towards the right from the center of the chest. Ramana uses many practical illustrations to confirm this. A child desiring to accompany its father out places its palm on this portion of the chest and says, 'Father! I will also come with you.' The child places its hand on the right side of the chest to point out the 'I'. He takes up another illustration to prove this point. A child is asked to bring a book. It is the hand that had brought the book and the legs that took the steps but when asked, 'Who brought the book?' the child touching its chest says, ' 'I' brought the book.'
Thus, it amounts to the declaration of the place of 'I' to all, in God's creation. Though this has been the experience of the Mahãns, it is advised that one should not imagine the place of origin to be here or there but should find out through one's own effort.

While doing yogãsanas (64 types), one is advised to place the 'manas' in 'sahasrãra' (head) or in the spot between the two eyebrows ('bru maddhi') or in the lower portion of the spinal cord, etc. because each 'ãsana' (posture) and the vision that will be had have connection. We sit in padmãsana. When yogis sit in this posture the darshan of the 'Lotus' in the 'sahasrãra' should be had. It will (be had certainly)! Since the darshan of 'Padma' (Lotus) is had, this posture is called 'Padma-ãsana'. It is a very difficult posture. But, they experience some 'Ãnanda' in remaining in this padmãsana. In the practice of Yoga one is advised to fix the 'manas' in a particular place as per the 'ãsana' taken up.

However, in vichãra (Self-enquiry), though Mahãns have pronounced the place of 'Ãtma stãna' (place of origin of thoughts), we should not take effort to fix the 'manas' there. Similarly, to attain concentration, we should not try to fix the thought in between the eyebrows or in the 'sahasrãra' or in the lower end of the spinal cord or in 'hrudaya ãkãsa' or 'mani poorakam', etc. No such imagination should be exercised - up or center or down ('meleyum', 'maddhiyilum', 'kiizhilum') -  because these three are the prominent places ('sahasrãra' (up), 'hrudaya-ãkãsa' (center) or 'moolãdhãra' (down). 'Matrengum' - nowhere else, too. That is, no other 'chakrãdhiis' in between these three prominent places should also be imagined.

Well! Having successfully pulled the 'manas' from worldly matters do not give any 'ãsrayam' (a form of god or thinking of some Mantra) to the 'manas'.
'Chittam idu andaranga bhãvanai vittu' - do not turn your vision inward and make the 'manas' hold on to some form of god. Some turn their vision inwards and imagine Perumãl or Siva or Devi to be in a particular place. This is also not necessary.
'Ãsiriyam indriyadãi' - do not give any hold to the 'chittam' (mind).
'Santhadhamum seithidave thãn' - practice this always.

In an earlier verse, He spoke on the reason for the deepening of ignorance ('avivekam'). Ignorance deepens in one who sleeps a lot and one in whom waves of thoughts keep rising up. The nature of the 'manas' is to move externally towards worldly matters. What is the nature of the 'manas'? To seek 'alpa sukha' (trivial worldly enjoyments). Similarly, doubt is also the nature of the 'manas'. 'manas' always doubts, wavers, rushes towards worldly matters, fears something or the other. All these are verily the nature of the 'manas'. One should win over it courageously. Such a one verily becomes a 'Maha purusha'.
Therefore, He says, 'Nidhiraiyinãlum, ninaivãdiyalum' - sleep and incessantly thinking of this or that.
'Do not keep sleeping. Sleep deepens your ignorance. Do not keep thinking of this or that. This will also deepen your ignorance.
That is why while speaking on the nature of sãdhana ('sãdhanaiviyal'), a sãdhak is advised to maintain moderation in speech, food and sleep. These are very important for a sãdhak.

Now, in verse 39, 'Urakkithininrum unnarndiduga' - He says, 'wake up from slumber.' There are lots of chances for getting into 'mano laya' (sleeping state) while doing Ãtma vichãra (self-enquiry). In the practice of Ãtma Vichãra, there is a great deal of opportunity to get into a state of slumber. Those who practice 'saguna dhyãna' (meditation of form) or 'akshara dhyãna' (meditation of a Mantra/Nãma) hold on to something. But, in 'Ãtma vichãra', where we are only enquiring into the place of origin of thoughts, there is a lot of chance for the 'manas' to slip into 'tamo guna' and enter into sleeping state, if we slip away from enquiry. Since it catches hold of 'tamo guna' quite frequently, the chance for the 'manas' slipping into sleep is more. Therefore, He says, 'urakkithininrum unnarndiduga' - beat and wake up the 'manas'. Frequently check if you are doing vichãra or slipping into sleep. 'Unnarndiduga' means verify then and there whether you are conscious or not. Are you doing the vichãra properly? Check if the enquiry is being performed properly.

'Pinnar chittam chalanam utrirr odukkãi' - What happens when the 'manas' wakes up from sleep? There is 'chalanam' (rising of thoughts). It is this 'chalanam' that is the wakeful state of the 'manas'. If the 'manas' gets into 'chalanam', immediately beat it down.

'Urakkãm alaivu ennum' - 'urakkam' means sleep and 'alaivu' means 'chalanam'.
'Ivvirandum atra nilai utrãl nilai idanil nischalamã nil' - If you can get into the state of 'no sleep' and 'no chalanam', try to remain in it always.
There is a state where there is no sleep and no rising of thoughts ('chalanam'). If you can succeed in getting into this state, remain in it steadily.

In an earlier verse, it has been said that a Jnãni is always in the fourth state of 'turiya' that is beyond the three states of 'jãgrat' (waking), 'swapna' (dreaming) and 'sushupti' (deep sleep). Tamizh Vedãnta 'grantãs' (Texts) say, 'Summã iru' - Be still/Be quiet. Lord Muruga also advises Arunagirinãthar, 'Summã iru'. So, in 'Kandar anubhooti', Arunagirinãthar says, 'Summa iru sollara enralume amma porulonrum arindhilane'.
In Aksharamanamãlai, Ramana says, 'Solladu solli nee sollara nilenru summa irundãi Arunãchala'.
In Thirumoolar Tirumandiram, it is said, 'Enraikku varumo, eppozhudu varumo summã irukkum sugame sugam'.
Being still/quiet ('summã irutthal') means the stillness of the 'manas'. Being without 'chalanam' is the highest state. He, therefore, advocates. 'remain in this state firmly'.

All work that we carry on has a selfish drive ('swãrtam') behind it.
No act of ours is bereft of this. We befriend or get acquainted with someone with the motive that he might help us in securing a job or help us in our business. We befriend a wealthy man or a man of 'power' as it bestows a status on us in society. Or we move with a person, as he is affectionate towards us. There is a selfish motive behind every move of ours. What is the basis for the 'swãrtam'? 'manas'! This same selfish motive is practiced even with God. We move with God with some expectation. This is not Bhakti (devotion). This will not take you to Jnãna. Jnãna is born only where there is no selfish motive. Bhakti is born only where there is no selfish motive.

'Urakkathininrum unnarndiduga' - while praticising vichãra, keep checking if you have got into a state of sleep. What does it mean? While doing Self-enquiry, we should always be conscious. We should always be alert. If there are waves of thoughts rising up, beat them down.

What should your final goal be? The 'manas' should not be permitted to slip into a state of slumber and should not have 'chalanam'. When there is no 'chalanam', the 'manas' gets into 'mano laya' (state of sleep). But, if the 'manas' is neither in sleep nor is in 'chalanam', it is verily Jnãna! 'Thoongãmal thoongi' (sleeping yet not). This state has to be attained.

'Ãsiriyam inriyadãi achittam thãn enrum
mãsu ara ãlambamelãm atradhãi - pãsa
mana avatthai mannidãmai jneyamutthi
thanadhu ilakkannanthãn tariyãi -- thankayalãm'    (40)

The 'manas' wanders about searching for something to hold. Only if it holds on to something it is verily the 'manas'. If, there is no object (to hold), then there is no mind. 'Manas' cannot stand all by itself. Why? There is no separate entity called 'manas'. 'Manas' means thought. It holds on to some object. The object need not be a concrete form. It may be some matter. The hold on some matter is verily the 'manas'.

'Achittham ãsiriyam inriyadãi' - if you do not give any kind of hold/matter ('ãsiriyam') to the 'manas' - either physical or abstract.
'Thãn mãsu ara enrum' - its 'kuttram' (wrong) die out. What is the 'kuttram' of the 'manas'? Only vãsanas. 'mãsu ara' means all the vasanas die out.
'Ãlambamellam attradhãi' - The 'manas' is cut off from all links. Its link with the senses ('indiryas') is cut asunder.
'Pãsa mana avatthai mannidãmai' - keep away from affection for the kith and kin and also desires.
'Jneyamutthi thanadu illakkannam thãn, thari' - know that this is verily the characteristics of Mukti that is attained through Jnãna.

The 'manas' should not have any matter to take hold of. If the 'manas' could attain this state, then all the vãsanas stand totally annihilated. 'Ãlambamellam attradhãi' - Here, what does He mean by 'ãlambam'? [He means] all kinds of attachments. The 'manas' takes hold of any matter only through the senses. Give up all these. 'Pãsa mana avatthai mannidãmai' - What is the natural tendency of the 'manas'? It feels affection for the kith and kin. Here, 'pãsam' also refers to all desires and not just affection for one's kith and kin. The 'manas' should not resort to any sort of desire. Thus, the 'manas' that has given up everything attains Mukti through Jnãna. In this state, any 'boga vastu' (worldly matter) placed before you will not attract you. A Jnãni is not affected by anything. No 'chalana' arises in a Jnãni. Know that this is truly the quality ('lakshanam') of Mukti (Liberation). "

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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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