Devi Kãlotram - Day 1
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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.

An Introduction to Devi Kãlotram:

Veda Ãgamãs are the divine lights that show the path to attain Bhagavãn. Hindu temples are built on the basis of 'Ãgama vidhi'. The 'Ãgamãs' lay down the rules for sculpting the idols of different gods, installing them, ways of worshipping them, construction of temples for such gods, the shape of the temple towers, performance of 'kumbãbhisheka', etc. They detail everything in this regard. Generally, the conduct of puja in any Hindu temple is done on the rules of one of the Ãgamãs. Many 'upa ãgamãs' (branches) have born out of these 'Ãgamãs'.

Devi Kãlotram is one such 'upa ãgama'. This is a Jnãna bestowing one, too. This is the surprising factor in it.

While Ramana Maharishi lived on Arunãchala hill, a devotee brought the Sanskrit palm leaflets of the 'Ãgama'. He was surprised to find amongst the branches of the 'Ãgamãs' that detail 'kriyãs', one that preached Jnãna! It was in this that the Maharishi found "Devikãlotram - Jnãnãsãra visãra padalam" and "Sarva Jnãnotaram - Ãnma sãkshãtkãra prakaranam". Both speak of the formless Para Brahmam! Both are 'upadesa' by Ishwara (Lord Siva), the former to Devi and the latter to Lord Muruga (Subrahmanya).

In later years, while trying to write some songs on the 'venpa' metre Bhagavãn Ramana remembered the slokas of Devi Kãlotram that He had written down while assisting a devotee. But these papers had been misplaced and lost. However, these slokas rose up in Him, one by one, and Bhagavãn Ramana wrote the Tamil version for it. This 'Devi Kãlotram' was thus born out of memory without actually seeing the 'moola' (Original).

“The greatest 'ishwarya' (wealth) is not holding crores of rupees but feeling pleased, happy with yourself!”

-- 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"

" The world ('loka') is filled with crores and crores of lives ('jiva rãsiis'). Bhagavãn says in the Gita that there are 84,00,000 'yoniis' (kinds of lives). The life goes on unendingly. Birth and death cycle goes on unceasingly. Sankara says, 'Punarapi jananam punarapi maranam.'

The purpose of life is only to attain Bhagavãn ('Bhagavat sãkshãtkãra'). But, Mãya (illusion) is terrible. It is not so easy to infer how this Mãya that binds us would bring about our downfall. Great Mahãtmas have fallen down due to the work of Mãya. It is Sage Viswãmitra's life that is popularly quoted to illustrate this. He was a great sage, a big tapasvi but Mãya in the form of 'kãma' (lust), 'krodha' (anger), 'mada' (pride) brought about his downfall. Infatuated with Menaka, he lost his tapas. He straightened the bent back of a man ('koonan') and lost his tapas. He lost his tapas once again in his effort to create a heaven for Trisangu. This downfall of a Mahãtma is not to be laughed at but a lesson has to be learnt from it.

What is Bhagavat sãkshãtkãara? When we do japa of a mantra, (its) 'siddhi' (fruit) should be attained. Well! First of all we should understand what 'siddhi' means. Japa is done with a purpose. Suppose we do japa for the purpose of attaining 'vãk shakti' (power to bring about whatever has been uttered) or 'ishwarya' (wealth) or 'yashas' (fame) attainment of these is known as 'siddhi'. However, real 'siddhi' is attainment of God.

The validity of an act decided through our mind can never be right. This is because it can justify or find fault with a person's act as the situation demands. Let us say that a wealthy man alighting from a train carries his luggage without getting any assistance. He is complimented on this act - 'Though very wealthy he is a very simple person who does all his work by himself without passing it on to others'. The next time he alights from a train he gets a porter to carry his luggage. Now it is said, 'He is a very thoughtful person. He understands that the lives of porters depend on the passengers. This is the reason for giving his baggage to a porter to carry!' When we take up Shakespeare's play we find that Brutus's act is at first supported on the strength of the speech delivered by him. However, the same crowd also finds him guilty moments later. Yet another example can be taken up. Say, a person had been kept confined to a room for about fifteen years. On being let out he rushes about to different places. It would be said that since he had been confined to a place for such a long period it is only but natural for him to move about thus. Suppose this person remains within the confines of the room itself even after the doors being opened it will be said, "Since he has become used to being confined to that room it is but natural for him to remain there even after the doors have been opened!" A man takes up vow of Ekãdasi vrata but does not speak about it to anyone. Why? He says, "If I make it known and I fail to observe it, people will question me and laugh at me. So it is better to play it low!" There is yet another man who declares his observance of the 'vrata' to all and sundry. What is his outlook? He feels, "If I inform everybody I am under compulsion to observe it, for fear being laughed at!" The working of the mind is unpredictable. Thus, the mind can justify or find fault with an act. Generally, all minds are quite weak. A mind has both strength and weakness. The percentage differs but commonly it tends to be weak. It is a relative concept. We should, therefore, try to deepen the stronger aspect and ignore the weaker aspect. Therefore, in any matter one must take the words of a Mahãtma as the base ('pramãnam').

Bhagavat Gita begins as 'Dharmakshetre Kurukshetre'. It is this body that is Dharmakshetra and Kurukshetra. This body is for the performance of dharma. A battle is taking place here, in this body. Here, Dhritarãshtra is the 'jiva' who is blind - 'ajnãni' (ignorant) - one who has no 'drishti' (sight). Sanjaya sent by Sage Vyãsa is the Guru. The Guru possesses divine sight ('divya drishti'). The ignorant jiva, unable to take hold of his senses, wonders at the outcome of the battle between the Kauravãs and the Pandavãs. Dhritarãshtra calls the Kauravãs as 'Mãmakah' - my people. 'Mãmaka' means 'mamakãra', that is, ego. Kauravas also represent bad thoughts. Bad thoughts are innumerable and not just hundred. Pandava means white - pure, good thoughts. On this 'kurukshetra' of a body there is a battle being fought between good and bad thoughts. On the field of kurukshetra there were not just 100 Kauravãs and 5 Pandavãs. There were many behind both, supporting them. Likewise the good and bad thoughts do not just total up to 105 but innumerable remain chained behind them.

One can find a person performing puja, japa, tapa, vichãra, yoga, etc. but rare, indeed, it is to find a Jnãni. As I have repeatedly said, there is a vast difference between a Mahãtma and an Avatãra Purusha. All those who annihilate their minds are called Mahãtmas. Earlier I have spoken of Yoga brashtãs (those tapasviis whose lifetime ended even before the fulfillment of their tapas). Yoga brashtãs are born in the world again and take up their tapas from where they had left it off in their earlier birth and complete it. They are no doubt Mahãtmas. But, they cannot be called Avatara Purushãs (incarnation of Bhagavãn) though generally this term is accredited to them. Avatãra Purushãs come to the earth to accomplish some great work. Ãdi Sankara lived only for 32 years. He left his mother at the age of ten, which means that within 22 years he went around the whole country and established Advaita that is still alive, even after 2500 years! His preaching has remained the basis for everything (all philosophies). It was an age when innumerable beliefs had cropped up. People were all highly learned and not easy to be won over. But, Sankara achieved it. Did he enjoy the support of any king? No. He had no backing from anyone. Swami Vivekãnanda, in his short span of life, was the cause of the birth and spread of the great Rãmakrishna Mission all over the world.

One should first of all understand what one desires. There are several paths to attain Bhagavãn. Here, I advocate (though predominantly Bhakti Mãrga) all paths as suited to each person ('adhikãri'). One should not, therefore, get confused when I speak of a path other than the one advocated to you. All paths lead to one and the same and you should stick to the one that has been advocated to you. No one path is superior to another though the easiest is surely Bhakti Mãrga. While choosing the spiritual path one should first choose the path best suited to him/her. Know well about the path and proceed in it. Know your mãrga well and clear your doubts through proper queries - 'Tatvittih pranipãtena paripreshnena sevaiya' (The Gita).
There are three types of paths for a man to obtain Moksha viz. Bhakti, Jnãna and Yoga.

THE 'MÃRGA' ITSELF (PATH) IS SMOOTH, EASY. IT IS ONLY THE BLOCKS THAT ARISE WHILE PURSUING ANY CHOSEN MÃRGA THAT IS TROUBLESOME AND HARD TO FACE!

But, through sincere incessant prayer to Bhagavãn we can overcome any hurdle. To secure a Satsang (the Company of a Sãdhu - a Jiivan Mukta) is rare. Sri Chandrasekhara Bhãrati used to say that this Kali Yuga is the Yuga of the wicked. Still in its infancy, it is only going to worsen. We do not know if in our next birth there will be a Satsang of this sort. Even if it did, we are not sure if we will be able to secure it. Is this not true? We find wars being waged everywhere. In Punjab or Kashmir life is not normal. It is the same in Sri Lanka. Dropping bombs has become an everyday affair. Such a situation prevails all over the world. So, even if there be Satsang we may not be able to go over to attend if such a situation existed. Therefore, one should always realize that 'now' is the time. Choose any path and strive hard. Do anything but attain Bhagavãn that is the end purpose. The sky exists and is also non-existent! We speak of time. Does time really exist? It is only to carry on our worldly duties we follow some time. Thus, time is existent and non-existent. Jiddu Krishnamurti has said, 'Truth is a pathless land.'

There are some spiritual institutions where the inmates have failed to make use of the spiritual atmosphere there. The head of the institution may be a great Sage but if you do not have the inclination to make the best use of it, what can the Swamiji do? Once you have given up everything - your family, your job - and come to the ãshram, you must be able to do minimum of 8 hours sãdhana everyday. Initially it need not be done at a stretch. 3 to 5 in the morning is best suited for dhyãna. You may do for another two hours from 10 to 12; from 5 to 7 p.m and again another two hours in the night. Gradually you will be able to do it at a stretch.

Vedãnta is the basis for everything. Bhakti should also be done with Vedãnta as the base. But, one should understand it properly before proceeding in the path. I find that many who have taken to this path are without proper understanding. I find them applying Vedanta only in abstaining themselves from performing the routine karmas ('nitya karmas') as ordained by the Shãstras but not in their bodily/beauty care or other worldly pursuits! Ignorant as they are, if questioned they shoot back, "Is not everything Brahman? So why perform all these karmas?" This is a very dangerous situation. This will only lead them to hell. One is answerable to all his actions/inactions in Paraloka - the world you reach after death. In Rãmayana we find Rãma moaning about the situation that he had been pushed to. Hearing this, Lakshmana says, "Brother! Why don't we go back to the kingdom? You seem so upset!" But Rãma says, "It is only two things that I fear -'To move away from dharma and Paraloka'. Till the final stage of Self-realisation is reached the world is seen and experienced by us. Is it not so? As long as the world exists for us, heaven, hell, pãpa (sin) and punya (merit) do exist. It is only for those who have attained the highest state of Oneness with Bhagavãn such lokas/things do not exist. Therefore, if you do not conduct your life properly, you have to face the repercussions. Thus, if you choose to do 'Ãtma Vichãra' learn the proper way and practise it regularly.

People go wayward in Bhakti mãrga also. If you do not understand the path you will end up 'imagining' (spiritual) 'experiences'. When one follows Bhakti mãrga truthfully he is sure to have experiences. Dãsya bhakti and Shãnta Bhakti towards Bhagavãn are paths that everyone can practise. This is indeed the easiest. But, one must strive hard. He who says that he would show you Bhagavãn within a certain period is a mere bluff. Is it so easy to see Bhagavãn? Rãmakrishna Parmahamsa wept for Bhagavãn for twelve long years and it was much later that Totãpuri stepped in to guide him. When Rãmakrishna Paramahamsa's father visited Gaya Kshetra, Lord Vishnu Himself declared to him that He would be born as his son! And such a one longed and yearned for God for twelve long years. Is Bhagavãn so easily accessible?

In Bhãgavata Dharma 'nava vidha' (nine types of) Bhakti Sãdhana exist - Sravanam, Kirtanam, Vishnoh Smaranam, Pãda sevanam, Archanam, Vandanam, Dãsyam, Sakhyam and Ãtma Nivedanam-listening, singing, thinking, doing service to the Lord's Feet, doing archana, prostrating, holding yourself as the servant, entertaining a feeling of a friend and surrendering (all towards Bhagavãn). While saying 'smaranam' (thinking) it is said, 'Vishnoh smaranam'! Why has it been said so? 'Vishnu' means omnipresent - all pervading. You must feel the omnipresence of Bhagavãn. 'Pãda sevanam' (service) - If the all-pervading nature of Bhagavãn is realized this term will not denote doing 'seva' (service) to the archãvatãra(idol) or to one's Guru alone. Even a man laying down the road will be comprehended to be doing 'pãda sevanam'!

Bhakti requires 'sanga' (company). But one should be very careful in choosing the 'sanga'. Who is a Bhãgavata? Not all those who sing well can be called Bhãgavatãs. A great musician cannot be called a Bhãgavata. Bhãgavata is one who is filled with all the 'Ãtma gunãs' (virtues) and leads his life singing the praise of the Lord and is ever thinking of the Lord. One should be careful while seeking company. I have seen many families ruined because of lending support to those whom they thought were Bhãgavatãs. One should, therefore, be careful while seeking the company of Bhagavatãs. You should first of all understand who real Bhãgavatãs are.

'Prema Bhakti' is no doubt the highest 'bhãva'. But, anyone and everyone cannot experience this. All are not 'adhikãriis' (qualified) for 'Mãdhurya Bhãva'. It cannot be developed through one's own effort. It is obtained through 'Bhagavat Katãksha' (Grace of the Lord) only. Ãdi Sankara, the greatest of Achãryãs, a sanyãsi, had experienced this 'bhãva'. Sri Rãmakrishna Pramahamsa was the 'adhikãrii'. Mahãtmas may speak of this 'bhãva' due to their own experience ('anubhava') but we should not at once try to imitate them and end up imagining such experiences. Such imaginations will only lead to mental imbalance. I do find many such cases. One should be very careful. While taking refuge in a Mahãtma try to inculcate His tapas. One can find many devotees of Yogi using a hand fan, sporting a beard, holding a coconut shell which were the external marks held by that Mahãtma. But, these people do not perform the Rãma Nãama Japa that Yogi did incessantly! This is because they find it difficult to do this. Imitating his mannerisms is indeed easy! Read Seshãdri Swamigal's life history and inculcate only the incessant japa of the mantra that he did. He had one-pointed devotion to Bhagavãn. Such Mahãtmas could not think of anything other than God. Even while singing Kirtans their mind gets so absorbed in the scene that it becomes very difficult for them to carry on with it. One should not take cognizance of his mannerisms or behaviour. It is very difficult to understand the state of Avatãra Purushãs/Mahãtmas. People cannot withstand even if a little of their state is passed on to them. Their body will not withstand it.

One should first know what he desires out of life. You should have a definite purpose in life. A spinster might adopt a child to have a hold on life. A young widow with a child has a hold, a purpose in life. To bring up the child, educate him/her, etc. We find many suffering from mental imbalance only because they have no hold in life. They have not tried to have a purpose in life. Choose some definite goal to achieve. If you wish to go abroad to earn or for higher education, well! go ahead. Some goal/purpose should be there to have a hold in life. Idle mind is devil's workshop. It will only deepen your 'tãmasic' nature. You will become lazy. Do japa or pãrãyana or do some household chores. Keep yourself active. Be cheerful. When there is a quarrel between two persons do not consult a third for settling your affair. What would he know about your problems? Try to solve it between yourselves. But, approaching a Mahãtma in this connection is quite different, of course.

Swami Vivekãnanda has said that one should move away from that God, Guru, mantra, and Shãstra who/which shake your self-confidence. But, one should understand this in the right perspective and not lead to disrespect to the Guru. You cannot adhere to this advice simply because your Guru's upadesa goes against your ideas. A mother stops a child from going near the gas stove. Does this mean that she is trying to shake the self-confidence of the child? She only cautions the child. One cannot forewarn a person. Even if they accept the warnings, problems will arise. One cannot imagine the agony of undergoing a problem. Only while experiencing it can one comprehend the magnitude of the suffering. It is so with experience of death too. One might have passed innumerable 'janmas' (births) and met with death in all these births but it is not in one's memory to comprehend the agony of it. The Swami used to say, 'Do not sit idle. I will give you a knife. Go kill someone. That is better!' Even in the management theory self-development, progress is spoken of. One should never remain static. But all these have been lifted from our Vedãnta philosophy only. "

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NOTE: Any discrepancy/lapse in the translated version of the Upanyãsam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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