Devi Kãlotram - Day 14
(Page 2)

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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,

"'Ãlamabam ellãm aravittu ammanatthai
yelathu tharippith idayatthe - chãlath
thulakkamã yevvarivu thonrumo ahdu
balakkave yenrum pazhagu'    (41)

'Ãlambam ellãm aravittu' - shunning all kinds of worldly matters without exception.
One who goes in search of worldly matters can never attain Moksha. ('Vishaya sukham') Enjoyment through senses is opposed to Liberation (Moksha). The other day I said that there was no need to advise a person to practice vichãra with 'vairãgya' (dispassion). Why? This is because when one does vichãra it means that he is dispassionate. The 'manas' is always enquiring into the Self. Only if it comes out, does it take hold of worldly matters. But, in the path of Bhakti, we call 'vishaya sukha' (enjoyment through senses) and bhakti as east and west directions. They are verily opposite poles. One cannot move in both directions simultaneously. When one moves in the direction of Bhakti, worldly matters lessen and when one gets into worldly matters Bhakti gets lessened. Here, we should not take into account the bhakti that 'loukiika' (worldly) people do. In fact that cannot be called bhakti at all.

Therefore, here He says, 'Ãlamaba mellãm aravitte' - Give up all worldly matters completely.
'Ammanatthai idayatthe yelath tharippithu' - if you would fix this detached 'manas' that has given up all desires deeply in the heart.
You have closed your eyes and turning your vision inward are doing vichãra. You do not permit any hold for the 'manas'. You beat down the 'manas' that tries to rise up. What happens then? All vãsanas get annihilated.
'Evvarivu sãlatthulakkamãi thonrumo' - when you keep fixing the 'manas' in its place of origin.
What happens? 'Mano nãsam' (annihilation of the mind) occurs.
'Ennam ezhumãgil av vennam yãrukkenru vichãrikka ennam udhitta idatthile odungumãm' - on rising of each thought if you enquire, 'for whom is the thought?', the thought gets back to its place of origin.
When the 'manas' is thus resting at the place of origin, if a thought were to rise up, push it back into its place of origin. Keep pushing back every thought to its place of origin.  How long should you keep doing this? Till all your vãsanas are totally annihilated. Thought rises up when there are vãsanas.
'Evvarivu sãlatthulakkamãi thonrumo' - the 'Conscious' ('arivu') which then shines very brightly.
'Ahudu balakkave enrum pazhagu' - practice this incessantly so that this 'Conscious' attain its full power.

Do not give any hold to your 'manas'. Do not imagine even any kind of 'bhãva' with your 'manas'. Thus, when there is nothing to hold ('ãsiriyam'), the 'manas' automatically dies down. Keep fixing the 'manas', which has thus given up all worldly matters, deeply in the heart. Every time it tries to rise up, push it back into its place of origin. When you repeatedly push it back into its place of origin, vãsanas get annihilated. When vãsanas die out, a great 'prakãsa' (light) is experienced within. He speaks of three things - He calls this bright light as 'arivu' ('Conscious'). What is the only 'arivu' in the world? Only this. It is only this that is most powerful ('Maha shakti').
It is verily Brahman that is powerful, it is verily Brahman that is 'Conscious' and it is verily Brahman that is 'Ãnanda' - 'Arivu' ('Conscious'), 'Valimai' (powerful), 'Ãnandam' (Bliss). Therefore, practice such a spiritual discipline that will help you to be in this state always. The goal ('lakshaya') should be only this.

'Apparamãm chooniyatthai yãr dhiyãnathth av
abhyãsa thar parãrai ãvaro - thappãr
pirapu irappu illãdha perumai urum dhãnam
urapperuvare enru orvãi - chirappãrum'   (42)

'Apparamãm sooniyatthai
yãr dhyãnitthe av
abhyãsa thar pararãi ãvãro' - One who is in the dhyãna of that 'soonya' that is verily the highest Being ('paramporul') and through this practice of dhyãna stands as One with 'IT'

'Avar thappãr pirappu irappu illãdha
perumai urum dhãnam
urapp peruvare enru or' - he will, without doubt, attain the glorious state of Mukti, where there is neither birth nor death
What does 'Urapp peruvare' mean? He has attained (that highest state)!
That is the sign of Mukti. Only such a one does not experience birth and death. One who has desires, one who has vãsanas will certainly attain janma (birth).

'Devarum deviyarum ajnaname anniyammãm
pãvam aramum nar palangallum - meviyidum
ãsiriyam ãsiriya jnãnamume ãna ivai
mã samusãra bhandamãgum -- pãsamãm'   (43)

Let us say that a person is doing dhyãna. As a result of this, he sees 'Ambãl' (Devi) or some other god. He attains this 'sãkshãtkãra' (having direct vision of the god). If he does not possess proper 'tattva Jnãna' (knowledge), he would claim, 'I have seen the god directly, thus, have attained Moksha.'
Here, He says that this is not Moksha.

'Devarum deviyarum ajnaname anniyamãm' - Here, you are seeing god as another - apart from you ('anniyamãi'). Are you not seeing god as different from you? Therefore, this is not Moksha. Your worship of gods and goddesses is not really a Moksha sãdhana. The direct vision of a god in your dhyãna is not Moksha and your effort [to attain] through the worship of such gods is not a direct Moksha sãdhana.
'Pãvam aramum narpalangallum
Meviyidum ãsiriyam' - one has to face the consequences of the sins committed by him and also enjoy the result of merits ('punya').
As we have said earlier 'pãpa' (sin) and 'punya' will not balance. (If one has done 100 'punya' and 10 'pãpa' it will not adjust as 90 'punya'. You cannot think that the 10 'pãpa' will get balanced with 10 'punya' and the fruit of the remaining 90 'punya' will be enjoyed by him. He has to suffer for the 10 'pãpa' committed and enjoy the fruit of the 100 punya performed)
Today we feel nice while committing some act of sin but later suffer when the repercussions have to be faced. It is very difficult while doing an act of 'punya' but later we enjoy the fruit earned. The results of 'pãpa' and 'punya' do not spare even a Jnãni. He has to face the results of these. But, whether he suffers/enjoys these is a different matter altogether.
'Pãvam aramum narpalangallum
meviyidum ãsiriyam
ãsiriya Jnãnamume
ãna ivai mã samusãra bandhãmãm' - Worship of gods or goddesses, your desire to see them directly, singing their praises, your acts of sins, your acts of merits, the fruits of these sins and merits, all these are verily a great bondage. What sort of bondage are these? All these are the seeds for another birth.

'Upãsana' (worship) is also a seed for another janma. If 'upãsana' is not done as Moksha sãdhana, if it does not end in Vichãra, it will give you another janma whence you will be born again as a devotee of that particular god. You will certainly attain another birth if you do not perform the worship as Moksha sãdhana. If, on the other hand, you perform such worship with worldly desire as the end, you will certainly meet with its fruits in your successive janma. All these - acts of sin, merits earned, worship of some god/goddesses (not as a Moksha sãdhana) remain as vãsanas in the 'manas' and thus you have to face their fruits.

Let us say that one has been worshipping Lord Muruga with deep devotion. He dies on 'Kanda shashti'. When would he be born again? He would be born again, say on 'ãdi krithigai'. This is due to the vãsana bala (strength of the vãsana). The 'upãsana bala' (the power of worship) brings this about. From childhood they would have bhakti for this god. But, all these are verily bondage only, when looked at from the point of Moksha.

'Dondam enru ãsirayam chollap padumãm
athdonadam vida param thonrume - bandamil
jiivanmuthan yogi dega thiyãgatthãl
ãvan videgamutthan anru'      (44)

Generally, when the body of a Jnãni falls, it is said that he has attained, 'videha mukti'.
'Ãsiriyam dondam enru sollappadumãm' - here duality refers to holding on to something ('Ãsiriyam')
'Atthdondam vida param thonrume' - what appears when duality dies? 'Param' (Highest)! 'Param' means 'Ãtma swaroopa'. When there is no duality, it is verily 'Ãtma swaroopa' that appears
'Yogi bandamil jiivan mukthan' - that great yogi who has no bondage verily becomes Mukta. It is only that the 'jiva' that has no bondage who is verily a Mukta (liberated). That is why he is called 'Jivan Mukta'. He has the body till his 'prãrabda' lasts.

'Degath thiyãgatthãl anru
'Videha muktan ãvãn' - When his body falls, we say that he has attained 'videha mukti'.

'Udalai virãgatthu ozhitthidugai buddhi
udaiyavarãl cheiyya onnãdhe - udal idhanai
ãrambittha ulla vinai attravudan ivvudal
bhãram thane agalum pãr udalull -- chãrum'     (45)

Let us say that you have become a Jivan Mukta. For one who has become Jivan Mukta, this 'sariira' (body) is a burden. A book is a burden for an illiterate. Suppose there is a book in Latin. Are we able to read it? It has some matter ('vishaya') in it. But, it is a burden to us, as we do not know to read Latin. To whom is this book of use? May be for one who can read Latin. Similarly, body is enjoyed only by one who desires to enjoy worldly comforts. For a Jnãni, the body is verily a burden. Just as a book in an unknown language becomes a burden for us, just so, the body becomes a burden for a Jnãni. He feels, 'Oh! I have to carry this burden of a body!' For the illiterate, a book is a burden; for a Jnãni the body is a burden. He waits to throw away this body. What did Ramana say when everyone celebrated birthdays? He said, 'How long should I carry this 'sariira', which has to be carried by four (pall bearers), all alone?'
'Why should one celebrate birthdays when every one should really shed tears for having been born?(!)' said Ramana. Birth is not a happy event. We have been born because of bondage. We have to actually feel sad over it. Instead, how can we celebrate it?

A Jnãni, gone beyond duality, becomes one with the five elements. But, even a sãdhak can mingle his body with the five elements.

'Udalai virãgatthu ozhithidugai' - to think of committing suicide or destroy this body in some way.
'Buddhi udaiyavarãl seiyya onnãdhe' - an intelligent person will not attempt this.
'Udal idanai ãrambitthu ulla vinai utravudan' - what has brought about this body? Vãsana - karma has created this body. It is not the five elements that have created the body. It is verily karma that has brought about the existence of this body.
'Ulla vinai atra udan' - Karma has brought about this body and now you are feeding it with more karmas! When all these karmas are lived through.
'Ivvudal bhãram thãne agalum' - the body would, on its own, cease to exist. Until then, it will be born over and over again. Thus, what has created this body? Karma! If you continue to do karmas now it will only add up to it. Therefore, it keeps taking 'sariira'.

'Idaya kamalatthe aga uruvãm yechitthu'   (46) -
In the earlier verse He said, 'do not, at any time, attempt to destroy your body.' Because there is no use of such an attempt. There is an incident in Sri Rãmakrishna's charitra. When he suffered from cancer, he performed 'ãvãhana' (install) of the pain/disease into the water held in a vessel, whenever he went into dhyãna. Once, his disciples, out of affection and sympathy for their Master, decided to throw the water away so that their Master would not suffer the pain. Sri Rãmakrishna Paramahamsa came out of his dhyãna and said to them, 'do you desire me to be born again? If so, then you do this work.' This is because karma can be done away with only by living through it in the form of 'sariira'.  You cannot do away with it through any trick.

'Idaya kamalatthe aga uruvãm yechitthu' - the 'Ãtma swaroopa' that is ever pulsating ('sphurana') as 'I' 'I' in the 'hrudaya-ãkãsa'.
'Adu nimala nishchalame ãgum' - How is this 'vastu' (thing)?
Pure ('Nirmalam')!
'Udikkum ahankãram neekkudalãl' - the moment the small 'I' that is rising up as 'I' 'I' is removed.
'Achitthe mu(k)tthi sukham
'Koduppadhe enru thunni' -the 'swaroopa' that can shower unlimited 'Ãnanda' on you is verily the Big 'I' that rises up from within.

(The 'Ãtma swaroopa' that is ever pulsating as 'I'! 'I'! in the 'hrudaya ãkãsa' (space of the heart) is pure and 'nischalam' (still/silent). The moment the small 'I' (the ego) that rises up as 'I'! 'I'! is annihilated the Big 'I', that is the 'Ãtma swaroopa', rises up from within showering unlimited 'Ãnanda' [Bliss]).

" 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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