Devi Kãlotram - Day 15
(Page 3)

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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.

"Somehow find a Jnãni who has attained 'Brahma sãkshãtkãra'. If one, who serves a Jivan Mukta desires Jivan Mukti state, he would certainly attain that state."

-- 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"

"

'Nãne parabrahmam Nãthan ulagukku Eeasan
nãnã innischayam ãr purudan - thane nan
mutthanãm unri murann vazhiyil chel purudan
petthanãm yenru nee penn udal nãn - buddhi aganru.' (50)

While speaking this morning, it was said that the Jnãni who has attained Brahma Sãkshãtkãra is not different from the Guru, not different from Bhagavãn. This is only one aspect of this verse. Here, it defines the one who goes on the right path and the one who takes up the wrong path. It says, 'One who practices Ãtma Vichãra (the path of Self-enquiry) realizing that 'Ãtma', 'Guru' and 'Bhagavãn' are one and the same is verily walking on the right path. Guru, Ishwara and Brahman are not different from each other. (Nãne) 'Parabrahmam' means 'Ãtma swaroopa'. 'Nãthan' means Guru. (Ulagukku - world) 'Eeasan' means Bhagavãn. What are Guru, Ishwara and Ãtma? One and the same!

What does a true Jnãni who is a Guru do? He comes into the world only to help the 'jiiva' reach ashore. Only those interested in Liberation come to this Guru. Therefore, 'Nãne parabhramam' (I am verily the Brahman) - one who feels Bhagavãn, Ãtma swaroopa and Guru are one and the same is the one who walks properly on Mukti mãrga (path). One whose practice (of Ãtma Vichãra) is opposed to this is (feels Guru is different from God; God is different from Ãtma swaroopa) will only attain bondage and never Moksha.

'Enroruvan degamilanãgave thannai
thun jnãna kanninnãl thãn kãnban - anre
yanaitthinum ãsai ara vittu sãnthi
thanai thunni yonãvan thãnãith - thannitha.'  (51)

Here, He speaks of the state of a Jnãni. We identify ourselves with this 'stula sariira' (the physical body). After death we might identify ourselves with the 'sukshma sariira' (the subtle body). Later, when it becomes a 'seed', it takes hold of the 'kãrana sariira'; i.e. at 'laya' (rest) in Brahman at the time of 'pralaya kãla' (the great destruction) it takes hold of 'kãrana sariira'. This is its origin. At this period, there is no 'roopa' (form) for it.
Lastly, at the time of 'pralaya kãla' when we have still not attained Moksha, our karmas, as a seed, rests in the 'Virãt Purusha' - in 'Hiranya garbha', only to come out later (in successive creation).

'Stulam', 'Sukshmam' and 'kãranam' - there are three layers of 'sariira'. 'Sukshma sariira' forms the base for the 'stula sariira' and 'kãrana sariira' provides the base for 'sukshma sariira'. So, when does one attain Brahma sãkshãtkãra?
- 'enru oruvan thannai degam illanãgave thun jnãna kannninãl kãnbãn' - the day, one, through divine sight, finds himself as the one without a body.

How does one feel on attaining 'Brahmasãkshãtkãra'? I have no body!
This is felt through 'Jnãna drishti' (divine vision). What does 'Jnãna drishti' mean? (It means) 'Jnãna anubhava' (Experience of Knowledge). One should not take it to be vision of the physical eye. How is it known? Through 'Jnãna anubhava'. Since one has attained 'Jnãna anubhava', he realizes, 'I am not the 'stula sariira', 'sukshma sariira', 'kãrana sariira'; the day he realizes that there is no 'sariira' at all, it gets established that all desires have left him that very day and he has attained the highest state.
The 'experience' ('anubhava') is elucidated and pointed out that such a person has attained Jnãna. Do you understand this?

In the path of ('Ãtma') Vichãra, Moksha is verily the day you look at yourself as different from your 'sariira', when you do not experience the three 'sariirãs' (bodies) - 'stula', 'sukshma' and 'kãrana'; whence you remain only as 'Jnãna swaroopa'. Know then that you have attained the highest state (Jnãna), i.e Moksha.

'Asan Eeasan yenrella noolgallilum ãrdãn
isaikkap paduvãno yenrum - asariiramãm
gunamillãn ãnmãvãm avane yãn siridum
ingu ithanil iyam ilai agamã - ongum oru.' (52)

'ellã noolgallilum' - in all the Shãstras
'asan Easan yenru' - as the birthless, as God
'asan' means the birthless. What do all the Shãstras say? 'Ishwara' (God) has no birth. One who has no birth is 'Ishwara'. Only the one who does not experience birth or death is 'Ishwara'. Even if He does, the birth (or death) is not like that of ours. Therefore, it is not 'birth' (or death) at all.
'ãrdãn isaikkap paduvano' - one who is spoken of thus (as birthless)
'yenrum asariiranãm' - one who is said to be without a 'sariira' (body)
'gunamillan' - one who is said to be without any 'gunãs' (qualities)
'ãnmãvãm' - that Ãtma swaroopa
'avaneyãn' - I am (He is) verily that

I AM verily that 'Ãtma swaroopa' which all the Shãstras speak of as the birthless, deathless, without a body and 'gunãs'!

'Devan thiru vãyãl devi sevi pugattum' (Parameswara tells Devi)- Just as Lord Krishna says in the Gita, so also here Parameswara (Lord Siva) speaks of Himself; His state -the Ishwara spoken of by all the Shãstras is verily ME. How am I? (What is my state) I have no birth and no death. I AM without a body though there is a body. I AM without qualities ('nirguna'). I AM verily the 'Ãtma swaroopa' that is within all. The 'Brahma sãkshãtkãra' that you attain is verily ME. Just as a Jnãni calls himself as Bhagavãn, what does Bhagavãn say? 'I AM verily that Jnãni! There is not an iota of doubt in what has been said here.'

'Vijnãna mãthran vishuddhan vimuktan nãn
enjnãnrum engum iruppanãn - ajjnãyathu
onralan nãn pattrravida onnãn nãn dukkamilãn
enrum Brahmamayan yãn.'   (53)

'Nãn vijnãna mãthran' (I AM Knowldege) -What are you? 'I am not the 'sariira'; you say that only when the identification with all the three 'sariiras' are given up the 'anubhava' (Experience) is attained; you say, 'I AM without any quality ('guna')'; you say, 'I AM one without birth and death'; Then who are you?
'Nãn vijnãna maya mãnavan' (I AM the very form of Conscious) - what remains then? 'IT' exists only as the knowledge that pulsates as 'I' ('Aham sphurana')! Do you understand this? What is it? Lakshmana! Do you understand what the Lord says here?
That Ãtma swaroopa has no 'sariira' (body), no 'guna' (quality), no 'roopa' (form). How is 'IT'? Only as 'Conscious'! 'Vijnãna mayamãi' (as verily the Conscious that shines). What does this mean?

'irundu ollir'! - 'IT IS'! Only awareness exists. Only this is complete ('poorna') knowledge ('arivu'). What is the basis for all the knowledge of the world? Only 'THIS'. This is a (very) technical term - ['nãn' - I] 'vijnãna mãthran' - [I AM] only the Knowledge. You may be 'Ãnandamaya' (Bliss), You may be 'jotirmaya' (Light); these are but some aspects.

So, what is your state? 'Vijnãna mãthran' - verily 'the knowledge' (Jnãna). It is only because of the link with 'IT' that the senses ('indriyãs'), the intellect ('buddhi) work. It is only this link with the 'Conscious' that works. It (the work of our intellect and senses) is but a very small (negligible) percentage of the power of the 'Conscious'.

So, 'Nãn vijnã mãthran' - Who are you? I AM not the 'sariira' (body). I AM without 'guna'. I AM without birth and death. How then do you exist? What is the state of your existence, then? 'I AM verily the Knowledge.' What is this knowledge? The Knowledge of 'I'. The knowledge of one's Nature/real existence. How is this knowledge? It is ever demonstrating 'Ãnanda' (Bliss).

To a certain extent, everyone likes to be religious. Even the least action performed in this aspect - visiting Temple regularly, doing puja - earns respect; performance of some 'sat kãrya' (good/dhãrmic deeds) earns respect from others. Others feel bad that they are not like this. They crave to be like this. Some even pray, 'my child should possess bhakti'. If this trivial external signs of spirituality can create respect and make others happy, then what to speak of the joy earned through real 'Deiva anubhooti' (spiritual experience)? Do you understand? Everyone likes even this slight, very little sign of spirituality. Everyone desires to be so. The other day K.K. said to me, 'on listening to you I feel that the work that all are doing as 'Deiva kãrya' (religious/spiritual) seem all wrong.' This is because, according to Vedãnta, real Jnãna is not the 'upãsana' (worship) or rituals that is being performed today; 99% of all these 'upãsanas' and rituals are performed wrongly. This is the truth. There is absolutely no connection between that and Godliness/Moksha. If any little done in the name of divinity/spirituality seem good to all, then how great should 'ãnanda' (Bliss) within be? Therefore, how is it? What is the state of 'That', which is within? As 'Conscious' ('arivu'). Ramana has translated it wonderfully in Tamizh as 'irundu ollir'. Nobody has done such a wonderful translation until then. What is the translation for 'Chit'? 'Irundu ollir!'

You know 'IT's' existence; It is verily 'jyoti mayam' (divine light); 'ãnanda mayam' (Bliss); it is also verily 'vijnãna mayam' (the very Knowledge).

'vishuddhan' - very Pure. Can there be any impurity in 'Ãtma Chaitanya'?
Can any impurity ever come near it? Never! All impurities get burned down in 'Jnãna agni' (fire of knowledge). 'Impurity' and 'purity' are also found only in 'vyavahãra' (worldly view). The other day we saw that in Jnãna there is no purity/impurity, good/bad, punya/pãpa, etc. They have all been created by us in 'vyavahãra', 'loka reeti' (worldly perception). They really do not exist.

'vishuddhan' - verily pure. How is it that you are pure? There is no second to make you impure! Only if there was another matter could you be tainted with impurity. There is one more aspect. There is no other even for comparison. Therefore, 'vishuddhan'.

'vimuktan' - you have been freed from everything.
'yenjnãnrum engum iruppan' - you are omnipresent. Ever pervading. You are spread all over. A Jnãni that you are, you exist everywhere.
'nãn ajjnãyatthu onru alan' - I AM not that which can be known by any reasoning. You can never know ME as this or that. You cannot know ME by any reasoning or by any 'antahkarana' (mind).
'nãn pattrravida onnãn' - The mind holds on to something. Does it not? But, the 'Ãtma' does not hold on to anything. If it does, then it cannot be the 'Ãtma'. Without any hold 'IT' exists on its own; 'swayam prakãsam' (self-luminous); exists alone by Itself.

So, 'Nãn Patravida Onnãn'.
I do not hold on to anything nor give up anything. I do not have to hold on to anything but AM self-luminous ('swayam prakãsam').
I AM free/independent ('Swatchantham'/'swatantram'), self-luminous ('swayam prakãsam'), Bliss ('Ãnandam').

'Nãn dukkhamilãn' -I AM free of sorrows. There is no grief for me.
'Nãn enrum Brahma mayan' - I AM always verily the Brahma swaroopa.

This verse has a very important point. How is this 'Ãtma'?
'Vijjnãna mayan' - full of knowledge ('arivu poornamai'). The 'Ãtma' knows just one thing. What is it? I AM! How is this 'I'? It is 'ãnandam', 'jyotimayam'. It does not see any other matter because there is no other. It just exists. The work of the 'sariira' is only due to 'prãrabda' and 'IT' (the Ãtma) has no link with it.

'Ucchi mudal ullangkãl allavã utpuram
iccharuma porvai yirudiyãi - icchadathukku
anniyacchitthãi muzhudumãi amudhamãi thãne
manniya ãnmã nãn madhi yedire - thunniya.'   (54)

'ucchi mudal ullangkãl allavãi' - from head to foot
'utpuram iccharuma porvai yirudhiyãi' - having the 'antahkarana' (internal organ [mind]) within as the beginning and the external covering that is the skin as the end
'icchadatthukku anniya Chitthãi' - as the 'Chit swaroopa' different from this insentient body
'muzhudumãi amudamãi' - omnipresent, 'amruta swaroopa' (the very form of nectar)
'thãne manniya Ãnmã nãn madhi' - Know that I AM verily that 'Ãtma swaroopa' that exists as 'Itself'.

There is a corresponding 'sukshma sariira' to this 'stula sariira'. There is an astral plane.
'utpurambu' - inside. This is the next layer within.
'iccharuma porvayãi irudhiyãm' - Within is the 'sukshma sariira' and without is the 'stula sariira', which is the cause for the one inside.
'icchadathukku anniya chittãi' - All these three ('sariirãs') are insentient. Are they not? Beyond these three 'IT' exists as 'Chit' - as 'Chinmaya', as 'Chit swaroopa'.
He then says, 'muzhuvadumãi amudamãi' - How is it? Verily 'amruta swaroopa'. What does 'amruta swaroopa' mean? Deathless! It is verily 'poornam' (complete). It is everywhere. It fills up everything - 'poornam poornamidam'- How is it? It fills up everything.
'thãne manniya Ãnmã nãn madhi' - Know that I AM verily that 'Ãtma swaroopa'.

'Yindach charãcharangat keeasanãn thãyudane
thandaiyun thanthaikuth thanthaiyunj - chindanangkonn
datthhuriya narpada mãmenaiye chindipãr
mutthi viruppar munaindu.'    (55)

'inda charãcharangatku Eeasan nãn' - Parameswara (Lord Siva) says, 'I Am verily the Lord of all - the moving and the inert.'
Here, Parameswara speaks on 'upãsana' mãrga. I am the Lord of the whole creation. I am verily the father and mother as also the father of the father. '
mutthi viruppar
atthuriya narpadamãm ennaiye
chinthanam kondu' - What does one who is interested in Mukti do? To reach the fourth stage of 'turiya' after crossing the three states of 'jãgrat', 'swapna' and 'sushupti', he meditates on ME. 'Mumukshus' (spiritual aspirants) will worship/meditate on Parameshwara.

'Brahman munnãm devar pennum aramãdar
narar yakkar gandaruvar nãgar - niraiyãlum
eccham palavãlum yãn poocchiyan ennaiye
arcchippar ãrum ari arulai - nacchi.'    (56)

'Yãn poochiyan' - In this verse Parameswara says, 'I am (worthy) to be worshipped.' Well! Who worships me?
'Brahman munnãm devargal' - Lord Brahma, the three and thirty crores devas
'aramãdar narar iyakkar' - the maidens in 'deva loka'
'narar' - Men
'yakkar' means 'Yakshãs'.
'gandharuvar, nãgar' - Gandharvãs and those in 'Nãga loka'
'niraiyãlum' - and the like
'ecchãm palavãlum' - through various 'yãgas/yajnas'
'ennaiye archippar ãrum ari' - know that all verily worship ME through puja.

Know that I AM verily the highest and worthy of worship. From the creator Lord Brahma to 'deva loka' maidens like Ramba/Urvasi, the humans of the Earth, Yakshas, Gandharvas, the residents of Nãga loka and several such groups worship ME alone through yãga and yajna.

'Arunthavangal dãnam anega vidathãlum
arucchippar ennaiye yãrum - paranda
charavara bhoodangal chãrndulla matrrellam
oruvanãm yãne unnar.'  (57)

Who is being worshipped through dãna (charity) and yãga/yajnãdhi?
'Verily ME,' says Parameshwara. Know that it is verily I who exist as this vast Universe as also all that is found in creation.

'Thoolanum chookkumanum chooniyanum alla nãn
jnãlatthin bandhu nãn jnãna mayan - melum
niranthara easan vimalan needavatthai yillon
pirapancham illonãn pinun - thiramãm.'   (58)

'Nãn thoolanum chookumanum chooniyanum alla' - I am neither 'stula' nor 'sukshma' nor 'kãrna' sariira; I am also not the 'soonya' (void/emptiness) that is verily 'nothingness'.
I AM verily the support for all that is in the world ('jnãlatthin bandhu nãn'). How AM I? Verily full of knowledge ('Jnãna pooranan'); verily the Knowledge ('Jnãnamayan'); I AM verily the Omnipresent ('sarva vyãpakan'); the Lord ('melum nirandara Eeasan'); I am devoid of any fault ('vimalan'); I am beyond the three states of 'jãgrat' (waking), 'swapna' (dream) and 'sushupti' ('needavathai yillon'); though I AM the support for this 'prapancha' (Universe) I am without any 'prapancha' ('pin nãn prapancham illon').

'Anãdhi vijjnãnam ajanmam purãnan
thanãd-idaya gugaiyil thangi - yenãllum
uruvam ulagam kallangam oppu patrrinri
karuda kãnna kollappogãdu - maruvum.'   (59)

What is the real import of the word 'I'? The word 'I' signifies not the body, not the mind. Its true meaning is 'Ãtma swaroopa'. Hence, the Lords says, 'annadhi vijjnãnam' - Since 'IT' is not limited to any time - is beyond time - 'IT' is said to be 'annãdhi'. What does this 'I' mean? It means 'Ãtma'!
How is 'IT'? Full of Jnãna! Verily Jnãna! Verily the Bliss! Verily the Knowledge! The Lord then goes on to say that this 'Ãtma' is
'asanmam' - birthless! Without a janma!
'purãnam' - very ancient!
'thanãdu idaya guhaiyil yenãllum thangi' - Where is 'IT'? 'IT' is ever in your 'hrudaya-ãkãsa' (in the space of the heart)
'uruvam ulagam kallangam' - 'IT' does not have any form; there is no world for 'IT'; and is faultless.
'oppu patru yinri karudak kãna kollap pogãdu' - Since 'IT' has no comparison nor does it stand with some support, 'IT' cannot be ascertained either through the mind or seen or felt.

This verse explains the 'lakshana' (features) of the 'Ãtma'.
Since the 'Ãtma' is the Timeless Truth it is said to be 'anãdi' (beyond Time [one without a beginning])!
Since 'IT' bestows the intellect to absorb all knowledge but 'ITSELF' remains incomprehensible by this intellect it is called as 'vijjnãnam' (Knowledge)!
Since 'IT' is without a beginning and end 'IT' is said to be 'asanmam' (birthless)!
None can pin down the Time of 'IT's' appearance; 'IT' is verily the most ancient; 'IT' has no form, as 'IT' is very subtle. As 'IT' has no form 'IT' has no death and world!

'IT' is free of all faults as 'IT' is free of ignorance. Since only 'IT' exists without a second (another) 'IT' cannot be explained 'in comparison' to something. 'IT' is the support of all but remains without any support. The cause of all forms seen, 'IT' remains without a form!

'Sanãthanamãi andaramil charbrahmam sogam
enã nee adikkadi pãr ekam - panãllum evan
bhãvithu nischalanãi nirpan parabrahmam
ãvan amudatthanmai yãrndu ãnma - bhãvamãm.'   (60)

'sanãthanamãi' - What does this mean? Permanent ('sãsvadamãi')
'andaramil' - without any gap/space.
'charbrahmam sogam enã' - I AM verily that Brahman which pervades everywhere
'nee adikkadi ekam pãr' - turn your vision inward and frequently meditate on the 'Ãtma swaroopa'. Do you understand? The main point here is - 'andaramil'. What does 'andaramil' mean? Do not practice this with stops in-between but do it continually. Always ('sanãdanamãi' - continuously)
'Charbrahmam sogam enã' - The Lord says, 'The 'Ãtma swaroopa' is within. To know this turn your vision inward and keep thinking of this always ('adikkadi ekam pãr')
'panãllum evan bhãvitthu' - if one practices in this manner for a long time. He does not say, 'today' or 'tomorrow' i.e for a day or two but 'panãllum' - for a long time. If one practices for a long time that he is verily the 'Ãtma swaroopa'
'nischalanãi nirpan' - (whence) he attains this steady state
'amudatthanmai' - what would he attain? He would attain the deathless state and
'Parabrahmam ãvãn' - become verily the Brahman.

'Ãtma' is verily Knowledge ('vijjnãnam'). Parameswara tells, 'It is verily I who pervades the whole 'prapancha'. I AM verily the Jnãna.' He also says that 'mumukshus' (spiritual aspirants) worship ME, too. He then goes on to say that this 'Ãtma' is verily the Knowledge, is without a beginning and end (Timeless). In this verse the Lords says, 'Without any gap, always keep thinking 'I am verily the Brahman that is spread everywhere'. If you turn your vision inward and continuously practice this for a long time, you will attain 'nischalana' state. Once he attains 'nischalana' state, he will attain the deathless state - the Bliss - and verily become the 'Parabrahma swaroopa' (Brahman).

'Jnãnm ivvãrã navilap pattadal
ãnamutthi yãrum adaidarkku - mãniniyin
ãsãram ennãl arulla padum idu kell
nee sãvadãnamã ninru nilai - mãsagala.'   (61)

The Lord appears to say something more - 'I have detailed all the 'lakshanãs' (features) of Jnãna to you ('you' refers to the Lord's consort -Devi).
Now I am going to speak on the 'ãchãra' to be followed by 'mumukshus' (spiritual aspirants). Listen to this patiently.'

What is the Lord going to tell the 'mumukshus'?
'Neerãdalum japãmum nitthiya vomam poosai
ãr azhalin kãriyam ãdiyãm - therumor
sãdhanamum annon thanakku enrum inrãmãl
Mãdarasiye nee madhi idanai - ãdarajcher.'   (62)

'neerãdalum japamum' - bathing early ('prãta snãnam'), bathing at particular/prescribed time is not necessary for one who does 'Ãtma vichãra'. Bathing in holy waters is also not necessary. There is no need for him to cleanse himself by doing japa of some mantra.
'nitthiya vomam' - there is no need for him to perform any 'agni hotram' or 'oupãsana'.
'poosai' - puja. There is no need for him to do any puja like 'Siva panjãyudha' puja daily.
'ãr azhalin kãriyam' - 'azhal' means 'agni' - fire. Virtuous work performed in 'agni' is not necessary.
'or sãdanamum annon thanakku' - one who practices Jnãna vichãra does not need to practice any sort of these sãdhanas.
'enrum inrãmãl nee madhi' - know that it is not necessary at any time.

Who does not require all the above practices? When is it that one is advised to give up all these? (all the devotees laugh guiltily!). Take proper note of this. 'sanãdanamãi andaramil' - one who continuously, without any stop performs 'Ãtma vichãra', such a one need not perform any 'agni hotra', 'oupãsana', need not bathe [at any prescribed time] and practice other karmas.

'Nemamum ketthirapeedatthil nigazh sevai
nãma arcchanam pithiru narkarumam - poomaruvu
theerta nalyãthirai thesãr viradangal
ortthidavarkillaiyãm onrume - yãrtha'.   (63)

Installation of a god on a 'peetah' with some chakra, service (to this god), performance of puja to this god, performance of 'pitru shrãrdam' (rites to be performed for the dead parents), pilgrimage to be done on this earth, fasting like 'rishabapanchami', etc. need not be practiced by the 'mumukshu'.

'Dharumã dharumam tharu palan illai
maruvu thithiyulagam mannung - karumam ilai
yellã karumam igandhidula ãsãram
ella vidathathum igandiduga - sollãr.'    (64)

The 'mumukshu' has no 'palã phala' (effects) of 'punya' (merits) and 'pãpa' (sin). He has no dharma to earn money or do any charity because others are doing it. What is the only dharma that he has to do? 'Brahma vichãra'! He need not take up 'ekãdasi vrata', 'poornima vrata', 'chaturthi vrata', etc. He need not take up such vow of fast. A 'mumukshu' need not do any of the rituals and rites of the world. Give up all these.

'Samaya ãchãrame chatrum inri thallãi
samatthamãm kanmam thallaiyã - amaiyumãl
changarppamum vigarpanj chãditharum anjchãrnda
sangatthaiyum dooratth thalluvãi - pongum.'   (65)

Give up not only the 'ãchãra' (austerities) of your 'jãti' but also the general 'ãchãra' of your religion. All karmas will only lead you to bondage.

'I am of this caste' - 'I am an agni hotri' - 'I am a brahmachãri' - 'I am a sanyãsi' - 'I do lot of teetha yãtras' - 'I do pitru karmas devoutly' - 'I am a upãsaka' - 'I am one who does puja' - One should not have even the thought, 'I am a Bhakta!' All these are verily bondage. You need not take up or give up 'sankalpa' (Will/desire to do or give up something). Give up 'jãti' (caste) and all the 'varnãsrama dharmas' (dharma pertaining to that caste) of that 'jãti'. You, a Jnãna sãdhak, do not need any of these. "

" 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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