Devi Kãlotram - Day 15
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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.

'Mahãns seem to joke but there is deep connotation behind it. Once, Ramana was doing Giri Pradakshina. There were many devotees with Him. As they were doing Giri Pradakshina, a snake cut across their path. At once, all but Ramana took to their heels. Ramana stood there holding his cane. The snake stood a while and turned back and disappeared. When the others returned, Ramana asked them, 'What was that?'
They replied, 'Nalla pãmbu!' (In Tamil 'Nalla' means good; 'Pãmbu' means snake).
Ramana said, 'You call it 'nalla pãmbu' (good snake) but fear it! It is only because you run away from good things that all 'vipareethas' (dangers) arise in life!'
Only because you fear good things you meet with dangers ('vipareetham') in life.  

- 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"

" Even in 'Bhagavat sãkshãtkãra' (darshan of God), there is dwaita; Bhagavãn is seen apart from us. Hence, it is said that this certainly is not Mukti. 'Saguna sãkshãtkãra' (Darshan of a form/vision of a form) is apart from us ('anniyamãna vishaya'). So, it cannot be Mukti. Those who have 'saguna sãkshãtkãra' and those who perform intense japa/dhyãna may have 'tapo bala'. That is an entirely different matter.

The 'siddhãnta' of the Advaiti is only right - so opine the experienced ('anubhootimãns'). Let us say that there is a person who is well read in advaita but is not one who experiences it (an 'anubhootimãn'). He is well learnt in all the Shãstras and is a great scholar. When this Advaiti meets a Visishtãdwaiti or a Dwaiti in a debate and if the latter happens to be a 'tapasvi' it is difficult for the Advaiti to win over him. The reason for this is that the latter has tapo bala. One cannot know everything completely through learning ('vidhya'). Due to their tapo bala or upãsana bala (power of tapas/worship), words pour forth from within ('spurippu').
They speak on the basis of what comes from within them. This does not prove their 'siddhãnta' to be right.

Learned men will fear to go to 'tapasvis' for any debate because the latter may throw a curse if they lose their temper. Even rishis get angry and curse.
Only a Jnãni has gone beyond all these. So, Rishi, Muni, one who does tapas has everything - 'kãma' (desire), 'koa' (anger), etc. But, in comparison to ordinary people, they are found to be very little in them. But, they do have it, though, it is much less than in ordinary people. Only a Jnãni does not experience these. A Rishi or Muni belonging to a siddhãnta may have attachment to his 'siddhãnta or his 'upãsana devata'. Due to this attachment, he might throw a curse. Therefore, here 'anubhooti' is different from scholastic. Thus, seeing 'Deivam' in a direct vision is not Moksha.

Performing 'stuti' on that Deivam is also not Moksha. Moksha is beyond all these - sound, light, 'nãdangal' - all these are only signs of our progress in our spiritual practice and not Moksha in themselves. To do bhakti and see Bhagavãn directly is very rare, indeed! But, even seeing Bhagavãn in a form ('saguna sãkshãtkãra') is not Mukti.
Rãmakrishna Paramahamsa sees Kãli directly. He speaks to Her. But, what does Kãli do? She sends Totãpuri to him and tells him, 'You have to go to advaita state'. Do you understand? Rãmakrishna Paramahamsa was a great Mahãtma. He deeply yearns for Kãli. Kãli gave him her darshan. How does She give him darshan? Whenever he desires She not only gives darshan but also speaks to him. Just as we move about with each other, he moves about with Kãli. At this time a Mahãtma by name Totãpuri comes there. This Mãhatma tells Rãmakrishna, 'I am going to teach Advaita sãdhana.'
Rãmakrishna tells, 'I do everything only after seeking Kãli's permission.'
Totapuri says, 'Well! Ask your Kãli.' Kãli tells Rãmakrishna, 'It is verily I who have sent him to you. You undertake those practices.'
Then, Totãpuri teaches him advaita sãdhana. Since, Rãmakrishna was all along in practice of 'saguna' (form), he at first finds it difficult. But, what does he say later? 'I cut Kãli with the sword of discrimination ('viveka').'
Totãpuri then cuts the spot between the eyebrows and he sinks into dhyana.
At this time, Totãpuri envies Rãmakrishna Paramahamsa. Here, this is being said only to show the greatness of Rãmakrishna Paramahamsa and is not to be viewed in an ordinary perspective. It is not to be taken as worldly jealousy. The samãdhi state that Totãpuri attained after 30/40 years of spiritual practice was attained by Rãmakrishna easily in a very short time. The reason for this is the foundation of his earlier tapas, his 'upãsana'. These became supportive in the practice of advaita sãdhana.

Thus, 'Devarum deviyarum ajnaname anniyamãm' - Seeing Bhagavãn directly is not Moksha. While in sãdhana, several 'shabdas', nãdhangal, lights, wonderful visions will come about. But, even these are not Moksha. They do not amount to Moksha. But, umpteen number of wonders may be found in the world for the people to be amazed of. Just as one is attracted to fake jewellery, they may feel awe struck with such wonders. But, producing desired objects, saying what one thinks, telepathy and contact with spirits through various media are not true. Likewise, in the astral plane, there are several devatas, devas, asura shakti, 'shudra devatãs'. Dwaita (duality) exists till the state of Moksha is reached. Good-bad, Punya-pãpa, 'swarga'-naraka', all such opposites exist. Only Moksha has no opposite. Till then everything remains.

We are ordinary people without any special shakti. A person will have some media. He will write the alphabets from a to z on a board and place a candle with a glass on it. When we place our hand on the glass and pose a question it will slip to the word yes/no or run about the alphabets forming the reply. Now, if we try this at home it may not be successful as we have no practice. But, there are many who practice this. It is very common in foreign countries. Even in Madras you can find such practices. There is a person who has conducted research into these and written books on these. But, those who undertake spiritual practices are advised to abstain from these. Sãdhaks are advised even to abstain from taking 'pitru sesham' as their tapas will be considerably reduced. When it is so, connection with spirits will definitely affect spiritual practices. Here, we speak on these only to say that such things do exist. That's all. It has no more relevance to our subject.

There are several devas and devatãs in the astral plane. By increasing our tapo bala and mano bala we, can directly contact them. There is no need for a plan set method, Yja board or trance. In these methods one is not able to see the spirits. But, in the ability to contact directly the spirit is under control and carries out orders. The man would order it to bring the watch kept inside a cupboard in another room and it would bring it. The spirits are not visible to the eyes of the ordinary people. People are awe struck thinking that the man has produced a watch out of space! But, if you take a close 'watch' you will find the watch bearing some brand name!

[A devotee: 'Will these spirits become that man's slave?
Sri Sri Swamiji: 'Yes! It becomes slaves.']

Such people have no Bhagavat sãkshãtkãra or Moksha.

[A devotee: 'What is the 'prayojana'(use) for the devata in doing such things?'
Sri Sri Swamiji: 'It has to be bound by the 'upãsana bala' of that man. What is the 'prayojana'(use) of the spirits that show us the way? Nothing. It comes to help or it is bound by the call given. It is its nature to come when called. There are people who use 'kutti chãtthãn'. Those in the astral plane are in a higher level. So, they are called as 'devan' or 'devata' with respect.]

However, they do not possess limitless power. Their power is limited. It works within its limitations. Such devtas come and place the object in the man's palm. This is not visible to the onlookers. If the watch or chocolate or some gold jewel that is so 'produced' is really from Deva loka, then they should not carry any brand name. But, you find brand names on those articles. These devatas are kept in their control and it listens to everything that he orders. He would order the devata to drop some such article in the place where his picture is placed and bhajan is performed. It would carry out the order. This creates awe and excitement in the minds of the onlookers. Does it not? There are good devatas also in the astral plane.

There is another aspect here. Earning such power through arduous practice is one thing. Let us say that you are devoted to a man who practices such a thing. He might order the devata to work for you. In such cases you need not earn such a thing through your tapo bala. This devata would work for you. There have been many who have done such things and openly declared that they performed lot of work in this manner. Know that all these are in no way connected to spirituality. Leave this aside - it is said that even seeing Bhagavãn directly is not Moksha! Then, there is no need to speak of other subjects!

'Saguna sãkshãtkãra' is one level. One should go beyond this and attain advaita state within. Do you understand?

[Devotee: 'Yes! I do! One should only know the ãtma going beyond the direct vision of Bhagavãn.'
Sri Sri Swamiji: 'Yes! This should occur deep within.
Devotee: 'Is this possible?'
Sri Sri Swamiji (with a laugh): 'Whether it is possible or not, it is the final!
Is that not so? Right now we are not speaking of the possibility. (It is possible, of course!) What is to be attained? Jivan Mukti state. Should not one know what is Moksha? In the first verse itself, He has said, 'Jivan Mukti state is only Moksha. Attaining a loka is not Moksha.' ']

Everything - Devas, devatas, shabdas, nãdhangal all only create awe ('bramippu'). Nothing else. Keep shedding duality. Finally, that which stands without dwaita is verily Moksha.

[A devotee: 'It is said, 'Neti! neti!' Is it that?'
Sri Sri Swamiji: 'Neti means 'not this'. We keep negating, 'It is not manas. It is not the indriyas. It is not the body.' As you keep moving negating everything, finally you arrive at a stage where it cannot be negated. That is verily Moksha. You enquire as to what is manas. If you watch carefully you will find that innumerable thoughts are rising from within, one after another. It is verily the collection of these thoughts that are called manas. If there are no thoughts then there is no manas. Do you understand this? What is manas? Only thoughts. Some thought or the other is rising up. That is verily the manas.]

[Devotee: 'At sleep there is no manas.'
Sri Sri Swamiji: 'It is mano laya. The manas exists but is at rest. Vãsanas have not been annihilated. Due to 'Ishwara niyati', the manas has been given a laya. It is nature. Do you understand? How do we know that the vãsanas have not been destroyed in mano laya? In the morning, a 'kãmukan' wakes up as 'kãmukkan', a 'lobi' still remains a 'lobi', a 'kopishtan' remains a 'kopishtan'. He does not fail to recognize his house or his wife. Everything is recognized. So, vãsanas are still there. The manas is in laya at sleep. It is holding on to 'tamo guna'. Manas has three qualities - sãttvic, tãmas and rãjas. When we think of doing bhakti, bhajan, teerta yãtra it is sãttvic.
All good 'vishayas' are sãttvic. Even this sãttvic should become very 'sukshma'. Let us say that we undertake 'Kãsi yãtra'. We feel proud that we are undertaking such a pilgrimage. We announce this to others. Thus, though the thought of undertaking this pilgrimage is sãttvic, there is still some 'asattuthanam' (foolishness) in this. All such feelings should die down. It should be done only for the sake of Bhagavãn; it should be known only for Ishwara and none else; it should be done for our own welfare or for the sake of Bhagavãn; only such notion is the highest sãttvic. This is the 'paripoorna sãttvic'. Though such thoughts are sãttvic, there are grades in sãttvic. To think of doing bhajan, of visiting temples, of doing bhakti are all sãttvic. There is a man who gets very angry while there is another whose anger is not that worse. There is one who sleeps too much while there is another who sleeps a little less. Similarly, there are grades in this, too. Only in 'shuddha sãttvic' there is Jnãna. When should the sãttvic go? If you desire Krishna's darshan, it occurs only to one who has not an iota of vãsana. This is because Krishna is a Brahma swaroopa devata. How is your 'ãtma swaroopa'. Krishna is like that only. Then, how should you be in order to attain His darshan? There should not any vãsana at all. Only then can you have His darshan.]

Therefore, only thoughts are manas. When you sit down to watch each thought you would find that it rises up taking hold of some matter - 'Shall I go to the shop?' 'Shall I watch the television?' 'Shall I eat?' Something.
This manas exists only when it is holding on to something. Can I say that I have manas but it is not thinking of anything? A thought rises up only holding on to some matter. If there is no hold, manas automatically falls down dead. He has illustrated this in an earlier verse, 'Indanamilla yeri...'
A hut has caught on fire. If there was another hut nearby the fire catches on to it and to the next and so on. When there is no hut nearby, it dies down. Just as fire dies down when there is nothing to catch on to, so does the manas die down when no hold is given to it. If you keep on feeding it with vishaya, it keeps moving from one vishaya to another vishaya.

Thus, He says, 'Manas is a collection of thoughts. It can stand only holding on to something and can never exist on its own.'

One should not think of destroying his body. What is the cause of the body?
Doctors would say it is the relation between a man and a woman. A scientist might say that it is the collection of the five elements. They have researched into genetic theory and have declared thus. But, what does our Vedãnta say? The cause for our body is karma. What has created this body? Karma! Then, when does the end to this body come? Only when karmas come to an end is there an end to the body. 'Udalai virãgittu..'
Suppose one thinks, 'I suffer only because of this body. Let me take poison or hang myself,' He is a great fool. Why? Your sufferings do not come to an end because of the death of the body. Where is the suffering? Only in the manas. Does the dead body have any suffering? Why? The body does not have the separate capacity to undergo suffering. Is that not so? How will a corpse react?

A lady used to visit Ramana regularly since her childhood. As she grew up her visits became infrequent. Ramana asked her, 'As a little girl you used to visit me regularly. Why do you not come regularly now?'
She said, 'A graveyard has come up now en route to the ashram. There are corpses burning there. So, I feel scared to pass that place. This is the reason I am unable to visit you regularly.'
Immediately, Ramana said, 'Why should you fear the dead? You have to fear only the living ones! Is the dead going to beat you or rob you?'
Mahãns seem to joke but there is deep connotation behind it. 'Why should you fear the dead? You should fear only the living ones.'
These are the words of a Mãhan. Once, Ramana was doing Giri Pradakshina. There were many with Him. As they were doing Giri Pradakshina, a snake come across their way. It was a 'nalla pãmbu'(cobra). At once all but Ramana took to their heels. Ramana stood there holding his cane. The snake stood a while and turned back and disappeared. After a while the others came back.
Ramana asked them, 'What is it?'
They replied, 'Nalla pãmbu!' (In Tamil 'Nalla' means good; 'Pãmbu' means snake)
Ramana said, 'You call it 'nalla pãmbu' but fear it!'
He did not stop with it. He went to say, 'It is only because you run away from good things, that all 'vipareethãs' are faced in life!'
What did he say? Only because you fear good things, one meets with dangers in life.

'Udalai ...cheiyya onãdhe'-Who will commit suicide being unable to face the sufferings of life? Only the one who is very emotional.
Well! the manas still exists. The sukshma sariira still exists. What will it do? It will keep wandering in 'sukshma loka'.