Devi Kãlotram - Day 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.

“Love life. Learn to like the situation that you have been placed in. What happens then? Life will be a happy one to live. You can never be happy if you hold specifications. If you are not happy, you do not enjoy peace and calm. You will, then, not be able to achieve anything either in this life or after. Therefore, try to accept whatever comes to you. Learn to live happily. Life is a lyric!”

-- 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"

" Devi kãlotram is in the form of a dialogue between Devi and Lord Parameswara. Devi is inquiring Parameswara about the purpose of creation, the purpose of the entire universe. There has to be a cause for everything. What is the reason for creation? What is the reason for the (existence of the) entire universe?

‘Anaivarkkume muthikkãga ammuthi
thanai urum mãrgakkãtchi thãnãm - anaiyapara
Jnãnam ãsãrame nãdum enakku un arulãl
vãnavar Eeasa vazhuthu' (1)

Devi places this question before (Lord) Parameswara. She says, ‘anaivarukkume mutthikãgavãm'(Liberation for all) -- I am aware that you have created the entire universe - the human beings and all other creatures. The purpose of creation is only to 'Realize' - only to attain the Self - to attain the Ultimate. So, I am quite aware of the purpose of this creation. What is it (the purpose of creation)? 'Realization'! When it is so, you have to elucidate the path to be followed to 'Realize' the 'Self'.

‘Anaivarukkume muthikkãga’ - Devi says, ‘anaivarukkume’ (for all)- It includes all: other creatures, too.
‘Mutthikkãgavãm’ - here ‘Mukti’ (Liberation) is meant in the advaitic sense, that is - ‘Jivan Mukti’.

Devi Kalotram 1 - 4

If you take up Bhakti grantãs , the term 'Mukti' refers to attainment of the 'loka' (world) of the deity one worships. Thus, the Vaishnavites call attainment of Sri Vaikunta as Mukti; Saivites refer to Kailãsa as Mukti; worshippers of Devi refer to Sri Puram as Mukti. That is, attaining the abode of the deity that one worships.

Generally speaking, definition of Moksha varies according to each school of thought ('matham') -'Shãktam', 'Saivam' or 'Vaishnavam'. But, in Advaita philosophy, by Mukti we do not refer to a place to be reached. If it were a place to be reached, then rebirth ('punarãvarti') is certain. Hence, we do not accept the Bhakti concept of Mukti, which is the attainment of a 'loka'. Here, it is not a place to be reached.

In Aksharamanamãlai, Ramana says

‘pokkum varavumil poduvelliyinil
arul porãtangãt Arunãchala’

‘pokkum varavumil’ - where there is no coming or going.
‘poduvelliyinil’ - the space that is everywhere (‘chitãkãsa’).
‘arul porãtangãt’ - show the battle between Divinity and ‘jiva’ (that is the ‘Ego’). One whose ego sense (‘ahankãra’) has been totally destroyed has no return to ‘samsãra’(world).
So, Ramana sings, "Oh! Arunachala! Please show me the battle between the Divine Power and the 'jiva' in the 'chitãkãsa' (Space) in which victory is ultimately for the Divine power."

If there were a place ('loka') to reach, it would become a vicious cycle of going and coming and, therefore, it cannot be 'Mukti'.

Bhaktãs who enjoy 'Prema bhãva' (experience 'rãga bhakti') are not concerned about births ('janmãs'). Bhaktãs like Pattinathãr and Thãyumãnavar who worshipped the Almighty in Vedãnta bhãva ('virakti bhãva') may say, "I do not want to be born again". Such bhaktãs cannot be deemed to possess 'rãga bhakti' or 'prema bhakti'. They worship God to cross the 'Bhava sãgara' (the ocean of life). That is all. There is a reason behind this kind of bhakti. It is not spontaneous. They expect something for their devotion. They are not concerned about reaching Kailasa, Sri Vaikunta or any other loka. All that they desire is 'Mukti'. They clearly say that they do not want to come back. They are afraid of 'janma'; whereas, people experiencing 'prema' or 'rãga' bhakti are not afraid of 'janmãs'. In fact, they will not even talk about it. If at all they do, they would say that they are not worried about being born again. This is why Ãndãl says, ‘etraikkum ezhezh piravikkum’ (always, in all ‘janmas’). They are ready to return to this earth not just once but any number of times - ‘etraikkum ezhezh piravikkum’.

In their 'abangs', Tukkãrãm and Nãmdev say that they desire to return to this world! Nãmdev says, 'Bhaktanãm kulah' - 'I want to be born. I want to come back to this world.' He does not place any condition. While saying, 'I want to be born in this world', he does not say, 'I want to be born in the brahmin caste'. He never prayed to God that he wished to do 'Veda pãrãyana', 'Karmãnushtãna' or 'dhyãna' - he never asked anything of this kind to the Lord. His prayer was not on such lines. What does he say? ? 'I want to be born in the caste of Bhaktãs!' - 'Bhaktãnãm kulah' - 'Bhaktãnãm jãti' - 'Bhaktãnãm madye' - 'Bhakta kshetre' (caste and creed of Bhaktãs, amidst Bhaktãs, in a Holy place filled with Bhaktãs). So, he wants to return to the world.

Tukãrãm says in an abang, ‘Tukãmane garbha vãsiim sukem kãlãvem ãmhãsi’ - I want to come back to the ‘garba’ (womb) once again. Nãmdev also says, ‘Nãma manne mãje Harichã vishvãsa jãlomase dãsa janmo janmim’.

All Bhaktãs are like this. They are not bothered about 'janma' (birth). They want to come to this world. Why are they not troubled about being born again? When they have attained a high state in their 'bhakti bhãva' they know that they will return with the same deep bhakti only. While in that high state, things of the world do not affect them. 'Prakriti' does not affect even those who show slightest devotion to God. There is a vast difference between common people and devotees. Even though a devotee is disturbed by the happenings around him, after a time it is possible for him to take control of himself. He comes back to normalcy. Right? After all, he is a human being. Disturbances faced by him are very little. Others may be affected very badly. They go to the extent of committing suicide. They feel lost. They do not know what to do. They lose everything. They lose their morale. But, bhaktãs do not react this way. If they are real bhaktãs, they think only of the Holy Feet of the Almighty. In distress, some take to drinking while some take to gambling. But, what is the reality? The fact is, they use the situation only to fulfill their minds' desires. They already nurture these desires and when afflicted with sorrow, use it to their advantage. They take it as an excuse.

People enjoying 'rãga' or 'prema' bhakti are not bothered about 'janmãs'. Some of them do not even speak about it while some say that they want to be born again, as their bhakti seeks no end. We sing in one of our kirtans, ‘kãmaye nãham sãmrãjya siddhim…kãmaye nãham pãrameshtya prãptim… kãmaye nãham kaivalya muktim…’ - What does it mean? 'I do not want any kingdom in this world. I do not want to hold any post in the other lokas also - not even in Sri Vaikunta. I do not want even 'Jivan Mukti' (kaivalyamuktim)! What do I want? I want devotion to the Lotus Feet - ‘kãmaye tavayeva charanãbja bhaktim’. Another kirtan says, ‘janmani janmani tava bhaktim’- (Give me) bhakti (for You) birth after birth. So, what is 'Mukti' according to Bhakti shastra? (It is) Unconditional devotion to the Lord.

Those who follow the path of karma deem 'swarga' (heaven) as 'Mukti'. Through performance of karma it is not possible for them to attain the state higher than this. Therefore, 'swarga' is the ultimate for those who follow the path of karma. Thus, when they refer to 'Mukti' it only means 'swarga', which is their ultimate goal.

So, ‘anaivarukkume muthikkãga’ - So, here it is the entire creation -- entire universe. The purpose of this entire creation is only to Realize (the Self).
‘Muthikkãga’ - Here, the term ‘Mukti’ clearly denotes only ‘Jivan Mukti’ and not going to any ‘loka’; Liberation in this lifetime itself - that, too, here and not anywhere else. ‘Muthikkãgavãm’.

‘Muthidanai urumãrg gakkãtchidãnãm’ -
‘Muthidanai urum mãrgam’- There are ever so many ways to ‘Realize’ the ‘Self’ - to attain the Almighty. Several paths are available. There are so many roads even to reach a city. All paths lead to one place. There are many kinds of treatments for a disease. Allopathy is a way, Homoeopathy is a way, Siddha is another way. There are different kinds of treatments (for the ailments). Likewise, there are many paths to Liberation. You can attain Liberation following any path.

Vedãnta grantãs say that 'Only through Vedãnta you can attain Liberation. Only through 'Jnãna' you can attain.' What do the Bhakti grantãs say? 'Only through bhakti you can attain.' What do the Yoga grantãs say, 'Only through yoga you can 'Realize'. The Karma mãrga says, 'Karma is the one and only way to attain Liberation.' Only if the land is ploughed properly can we sow the seeds and proper cultivation can be done. Similarly, they (those following the path of karma) say that your mind has to be ploughed well by karma. Only then can the seed of Jnãna be sown.

‘Anaivarkkume muthikkãga’ - You have created all human beings, all the creatures, the entire universe for 'Realization'. When your purpose of creation is such, then, is it not your duty to enlighten the proper way to 'Realize'? If you will not disclose or describe the way, then the purpose (of creation)would stand defeated.
‘Jnãna achhãrame nãdum enakku’ - Here, I am asking you to show the way to 'Realize'.
‘Jnãna achhãrame’ - ‘achhãram’ here means the path.
‘Jnãna achhãrame nãdum enakku unarulãl - ‘unn arulãl’ means (Your) compassion towards ‘jivas’. (Do take me into consideration)
‘Vãnavar eesã vazhuthu’ - ‘vãnavar eesã’ means ‘You are the leader of all the devas.’ ‘vãnavar’ means all the angels. ‘vazhutthu’- give me; tell me. ‘vazhangudal’ - giving.

In short, here Devi says, "When the purpose of creation is such, is it not your duty to tell us how to 'Realize'?' And here I am, very eager to know how to 'Realize'. What are the methods, what are the procedures (to be adopted to 'Realize')? What should I do? Pray tell me. Do these pleadings of Devi mean that She does not know the way to 'Realize'? Here, Devi is representing us. Devi is not just a person. She is also one of the highest orders of gods. In the Bhagavat Gita, though 'Jnãna upadesa' was addressed to Arjuna, all are its beneficiaries. Arjuna was only the cause. If Arjuna had not put forth such a question in Kurukshetra, we would not have been blessed with the Gita. So, here Devi is representing us. So, when Devi puts forth such a question, Parameswara explains -

‘Yãdinãl Jnãniyargal yador kalangamum yil
odariya muthidanai yutriduvãr - Mãdarase
Jnãna ãsãrangal nãn unakku inru uraippan
Jnãnamura yãvarume nangu' (2)

‘Yãdinãl Jnãniyargal yador kalangamumil’ - ‘yãdinãl’ means ‘by/through which’;
‘Jnãniyargal’ (‘mumukshus’) - what does it mean? Here, Parameswara says, “ I am going to tell you the way by which people have attained jivan mukti.” It means that the method is not totally unknown.
“I will tell you the path by which a person can ‘Realize’, attain 'jivan mukti' and enjoy the bliss called ‘Ãtman’.”
‘Jnãniyargal’ - here refers to all those who are ‘mumukshus’ (those who deeply yearn for Liberation).
‘yadorkallangamumil’ (without any blemish) - There is no use of possessing vast knowledge (in this world) if you do not know your ‘Self’. But, it does not matter if a person is aware of his ‘Self’ and does not know anything else. Why? Because the very purpose of creation is only this (to know the ‘Self’). The purpose of creation is not for learning ‘loukiika vidya’ (worldly knowledge). The purpose of creation is only to ‘Realize’. When the purpose of life is to ‘Realize’, then we have to know how to ‘Realize’.
So, ‘yãdorukalangamumil’so in the state of Advaita/Jivan Mukti there will not be any doubt. There will not be any urge. There will not be any anxiety because there will not be any duality. Questions arise only when there is duality. Is that not so? In this case there will not be any duality, any anxiety, any doubt, any 'moham' (desire), any 'dukkham' (sorrow), any 'soham' (sadness).
So, ‘yãdorukalangamumil’ - So, it is such a great state! Therefore, ‘yãdorukalangamumil’. The terms handled here (in Devi Kãlotram) are all unique. ‘yãdorukallangamumil’ - in which there is no defect ( 'kalangam'). In Realization, there is not even the smallest factor of flaw - 'kallangamum yil'.

‘Muthidanai utriduvãr’ - will attain Liberation. 'Mukti' is the highest state - the path, by following which sincere and diligent sãdhaks will attain the great Jivan Mukti state, where there is no duality at all. It, therefore, means that there is not a single factor relating to duality. Only if there were duality will factors relating to duality rise up.
‘Mãdarase’ - One who is the queen of women ('penn kulam') Here, He (Parameswara) appreciates Devi for posing such a question. (The Lord says) 'You have placed a very good question by which the entire mankind is going to benefit.'
‘Jnãna achhãrangal nãn unakku inru uraippan' - - Today, I will detail (to you) on the path to attain Jnãna; how you can 'Realize'; what is the way; what are the things that you have to observe; what to do and what not to do.
‘Jnãnamura yãvarume nanginda' - the benefit of the whole world.
Parameswara feels, "If I explain these ways to the Devi, the whole world will be benefited by it."
‘yãvarume’ - - All. Notice the term used ('pada prayog'). Ishwara does not say, "Devi, you are going to be benefited". What does he say?
‘yãvarume’ - ALL. You are like a queen for the women. You are the queen for the entire creation. You are the mother for the entire universe. What is the tendency of a mother? When somebody gives her something, she shares it with her children. While a mother wants to share even small things with her children then what to speak of such a great thing as Jnãna? It is going to be a big advantage for the children. Would a mother keep this to herself? And, here she is 'Lokamãta' - 'Jaganmãta' (Mother of the whole Universe). So this 'Jaganmãta', on learning these techniques (to attain 'Realisation') from Parameswara, will no doubt, share it with mankind.

So, ‘Jnãnamura yãvarume nangu’ - I am going to tell this to you since you have asked. You have asked a very good question. I am going to tell you the way by which all those who seek the 'Ãtman', can attain it (the 'Ãtman'). If they strictly follow the path that I am going to tell you, there is no doubt that they will attain Jivan Mukti, in which there is Bliss alone; there is no duality; and by that the entire universe is going to be benefited.

‘Jnãnandãn yãvarku nanmugathoi yikkãla
Jnãnathãl ullil annugãdo - vãna
kannakilã kodinool katrãlum annorkku
unarvu udiyã denre unnar' (3)

‘Jnãnandãn’ - What does Jnãna mean here? REALIZATION! In everything, 'mãrga' (path) and 'yoga' (practice) are different. Let us say that a person lectures on Bhakti. He may tell very clearly how to attain bhakti. There will be no technical flaw in his lecture. He knows the ways of Bhakti - How to cultivate Bhakti? How does it progress? How to protect Bhakti? What is the ultimate goal of Bhakti? What is meant by 'bhãvã' and the description of 'bhãvã'. He will also describe a bhakta and explain how to identify a bhakta. He would lecture on all these things. But, you find that he does not practice. So, here, this person knows Bhakti 'mãrga' but does not practice it. Do you understand? He learns the 'mãrga'. He learns the ways of Bhakti from some learned personality. He might even be a great scholar.

Likewise, there are many advaita pundits of this kind - those who are well versed in Brahma sutra, Kathopanishad, Bhagavat Gita, Advaita siddhi and grantãs like 'Parimalam' of Appayya Dikshitar. They are highly learned in Advaita 'siddhãnta' (philosophy). They can explain what is 'Jivan Mukti', how to attain it, what are the 'lakshanãs' of a 'Stithaprajna' (qualities of the Liberated one) and how he would act. But, personally, he will not be so. Why? This is because though he knows the way but does not practice it. However, being an honest man he would not claim to be a Jnãni. The lecturer may say, "These are the ways that I know. But, do not mistake that I have attained such a state. Do not think that I have seen God. Do not think that I can show you God."

However, Rãmakrishna showed God to Vivekãnanda - to those devotees who came to him with such deep urge, he showed Bhagavãn. If they are true and sincere seekers, the Mahãtmas tell them, 'I know what is God.'

Well! Then how do we benefit by attending such lectures? There is one great benefit in attending such lectures.

To talk for an hour or two on a particular subject needs a very big preparation. A popular Indian orator while addressing a gathering abroad said, "If you want me to talk for half-an-hour, (on a particular subject) give me a month's time. If you want me to talk for any number of hours then I will talk right now!" This is because no preparation is required for speaking on anything in general. But when you want to speak for a short while on a particular subject, you need time to prepare. A person was undergoing Sanskrit coaching where he memorized a lot of slokas. He underwent this coaching under a great scholar. Knowledge acquired from scholars will be deep. In an half-an-hour or one-hour lecture, he may speak on many interesting things - collections from several books; several 'sayings'; so many versions; so many quotations. Such benefits are gained by attending a lecture. An opportunity to hear a lecture of a good scholar is really worth attending. It is really worth because if we read a book we can get matters contained only in that book. By reading the Gita we get to learn only the matter that the Gita offers. By reading the Brahmasutra we get to learn only the matter that Brahmasutra offers; whereas, when a person lectures, he provides lots of information on various subjects. After having worked for long hours, read for years together, he brings out in his lecture all that he has acquired. So, we benefit more by way of attending such a lecture than by reading something on our own.

A speaker may speak on Bhakti. Here, in Tamizh Nãdu we are used to the Bhãgavatam, the Gita and Rãmãyana lectures. Vivekãnanda never lectured on the Bhãgavatam or the Gita. He spoke on different subjects - Bhakti, Vedãnta, Karma Yoga, Guru, surrender or the situation in India. His talks were on such lines. But, in his speech, he widely quoted from our 'Sruti', 'Smriti', 'Purãnãs' and the sayings of Bhaktas.

‘Jnãnandãn yãvarukkum nanmugathoi -
‘nanmugathoi’ - ‘Hey! Beautiful faced one (Devi-Goddess Parvati)!’

So, knowing the ‘mãrga is one thing and following it is entirely another thing.

Likewise, one may know the Patanjali yoga sutra - What is meant by 'nãdi'? What is meant by 'pooraka'? What is meant by 'rechaka'? - He would describe everything. You will be able to get ideal instruction from him. But, he is not aware of the practical difficulties in the course of the sadhana. If you misunderstand and practice it, he will not be able to help you out of the repercussions that you may face. Sometimes people may misunderstand. If a person were good enough he would say, "Sorry! It is only possible for me to describe the ways of the sãdhana. However, it is not possible for me to show you the path or remove the obstacles in the path of your sãdhana because I am not experienced. I am lecturing only to earn money. It is my profession." Some may accept this openly. However, some may willfully encash on the innocence and ignorance of others and take undue advantage of the situation. What do they do? They act as if they know everything and mislead people. This does happen.

Such false impressions are created in the case of writers and actors. A writer, by reading lots of books, by reading lots of foreign authors and old texts writes certain things. What do people think on reading this? "The writer is great. He does possess knowledge." The writer will actually be reproducing something from somewhere. So, if you think that he possesses knowledge of what he writes, then you are wrong. He may be a good writer; he may be a good scholar; he may be a good thinker. But, you get cheated, if you approach him without being able to differentiate between his writing and his personality. It is the same case with the actors, too. On screen, when actors show themselves to be honest and helpful to the poor, people think that they are so in their personal lives, too. It need not be so in the case of all actors. People thus become very fond of them and try to follow their footsteps. This is a mistake that they commit out of ignorance.

You should have the understanding capacity. You should be able to differentiate between a man's profession and his personal life. Later, if you feel cheated it is only your mistake. You should know what is reality. What is the fact? How to approach? What is in one's mind? If you behave immaturely, you will be the loser. You cannot, then, blame God. It is your fault. You do not possess the capacity to understand.

'Mãrga' and 'Yoga' are two different things altogether. One may be aware of the 'mãrga' and yet not practice it while another may not only be aware of the 'mãrga' but also practice it.

A Bhakta who practices the nine types of sãdhanas prescribed, in his day-to-day life, is known as a 'Bhakti Yogi'. When a lecturer who knows the way also practices it, it means that he has entered the 'Bhakti mãrga'. It means that he has begun his sadhana. He is now said to be in 'Bhakti mãrga'. When this Bhakti becomes steadfast he is known as a 'Bhakti Yogi'. Similarly, when a person not only knows the ways of meditation but also meditates, he is known as a 'Dhyãna Yogi'. He has begun to practice ('abhyãsa').

‘Jnãnandãn yãvarkkum nanmugathoi yikkãla Jnãnathãl' - Unless and otherwise one is an incarnation or possesses good 'poorva vãsanas' (imprints of earlier births), one needs a spiritual guide to attain 'Realisation' - In Tamizh we say 'vitta kurai thotta kurai'. We might have done lots of sãdhanas in our earlier births ('poorva janmas') but might have died before completing them and attaining the ultimate state - the Advaitic state. So, we are born once again and we will continue our sãdhana. Such cases, where there is no need for a Guru or the Scriptures, occur rarely. In the case of Ramana it is found that he never went to a Guru. He never asked anyone the way to 'Realise'. Some inner consciousness itself directed him. What is that inner conscious? It is his 'Poorva samskãra' (the imprint of earlier births). 'Poorva samskãra' is of such magnitude. That powerful! He might have performed lots of sãdhanãs in his previous 'janma'. He might have been about to achieve his goal. What might have happened at that moment? His 'vãsanas' might have been very little; his 'prãrabda' might have ended. His life might have come to an end. What happens when he takes another 'janma'? At the appropriate moment, the 'vãsanas' - the powerful 'vãsanas' place him on the right path. So, the 'vãsanas' themselves take him to the goal. There is no necessity for an outer Guru, lecture or 'upadesa' (initiation/advice).

A boy once came to Ramana. He said, 'I want to do sãdhana. Should I do it at home or should I go elsewhere? If you name some holy place, I will go there.' Ramana Maharshi said, ' It is not at all necessary. You can remain in your house and do the sãdhana.'

The boy said, 'You do not practice what you preach! You left Madurai and came to Tiruvannãmalai but are advising me to remain at home. This is not fair on your part!'

Ramana said, 'I never asked anybody if I should go somewhere or not! But you are asking me. When you ask me, I will tell only what I know!'
This advice is meant for ordinary people.

For those who are born with powerful spiritual 'vãsanas' or powerful spiritual 'samskãrãs' God Himself guides them. In the case of Thiruvalam Swamigal, Lord Muruga used to appear before him. Lord Muruga used to appear to him even before he had completed his sãdhana. God will come only after you do sãdhanas, when your bhakti has reached such a stage. But, what happened in his case? Thiruttani Muruga appeared in his house and asked him to follow him. Lord Muruga instructed him on the procedures to be followed in his sãdhana. The reason behind this is that Thiruvalam Swamigal might have worshipped Lord Muruga devoutly (in his earlier janmãs) but might have died before attaining the ultimate stage. Those 'vãsanãs' come back once again to place him on the right path. It happens very rarely as also seen in the case of Vallalãr.

In the case of Buddha, circumstances changed him. He saw old age, death and disease. Buddha saw a diseased person. All these things brought about a wonderful change in his mind and it raised a very big question. What is the reason for death? What is the reason for old age? What is the reason for sorrows? He desired to find answers for all these. Ramana saw the death of his father and it was a very big puzzle (to him). But, he did not seek another's help to solve this puzzle. He asked his mother, as she was the only one there at that time. But, he never went in search of an answer. He never wondered about who would explain it to him. Instead, he immediately 'practised' death and 'Realized'! It was possible for him to 'Realize' in this way. Likewise, Gautama Buddha's whole life changed on seeing death, old age and sickness. We also see death, old age, diseases and sorrows. Bu, they do not bring about any change in our minds. No question arises in us. One day, Sadãsiva Brahmendra asked his mother, 'I am very hungry. Give me food.' His mother said, 'Today, you will not get food at the usual time. It will take some more time.' And hunger led him to 'Realization'! We might have felt hungry so many times. But, our hunger only leads to anger and not to 'Realization'!

But here, ‘Jnãnandãn yãvarku nanmugathoikãla
Jnãnathã lulli nannugãdo - 'Hey! The beautiful faced! If one fails to attain Jnãna through this.'
Lord Siva appreciates Pãrvati for placing a question that would benefit mankind greatly. The Lord then speaks of the greatness of the 'Granta' (Text) - its slokas.

When we take up the Bhãgavatam, we find that it says, 'The Bhãgavatam is the essence of the Vedas.' The Vedas is the huge tree that has borne the fruit of Bhãgavatam. Thus, every granta speaks of its own greatness. Rãmãyana says, 'Vishnor phalam vartate! Veda upabrahmanãrtãya'. It is the same with slokas also. Whoever writes a sloka, be it Ãchãrya or anyone else, he says a 'phalastuti' (the benefit that would be reaped out of chanting it) also. Thus, every sloka has a 'phalastuti' to show its greatness.

Every 'kshetra' (Holy place) has got a 'sthala purãna' (story of that holy place). (It explains that) Worshipping that particular deity helps one reap particular benefit. For example, if you worship a particular deity, your lost eyesight would be restored. If you worship the deity at 'Semponsei kovil', you will earn lot of money. Every kshetra has a 'sthala purãna'. 'Sthala purãna' underlines the benefits that are reaped. Similarly, every granta contains a 'phalastuti' to show its greatness. If the granta happens to be a lengthy one then one can find slokas even in the middle of the granta speaking of the great value of the granta. The greatness of grantãs like Rãmãyana and the Bhãgavatam are mentioned even in other 'purãnas'. Bhãgavata 'mãhãtmyam' can be found in Skãnda purãna and in Pãdma purãna. Rãmãyana 'mãhãtmyam' can also be found in Padma purãna. There are purãnas that speak of the greatness of other purãnas, too. They also narrate a 'charitra' (life history) to show the benefit reaped by an individual as a result of reading that particular grantha.

So, here Parameswara Himself is appreciating this Grantha.
‘yãvarukkum nanmugathoi yikkãla Jnãnathãl ullil annugãdo
vãna kanakilla kodi nool kattrãlum annorkku unnarvu udiyãdenre unnar'
In the last sloka, He had addressed Pãrvati as, ‘Mãdarase!’
‘Mãdarase’ means queen. It means that She (Pãrvati) is 'The Queen'- Queen of the whole Universe and not just of women.
‘nanmugathoi’ - one who has a beautiful face.
'yikkãlaJnãnathãl ullil annugãdo vãna kannakkila kodi nool kattrãlum annorkku unnarvu udiyãdenre unnar' - If one fails to attain wisdom through reading and observing the practices advised in this granta then one can rest assured that he would not attain wisdom through reading crores of other books.
‘vãna kannakkila - the sky is spread out unlimitedly - even if one were to read such unlimited number of granthas.
‘unnarvudiyã’ - will not 'Realise'. This ('Unnarvu'-Conscious) is a wonderful 'padam' (term).
‘Unnarvu’ means ‘Conscious’ - ‘the Brahman’.

There is no equivalent word in the English language for the 'Brahman'. One can only say 'Brahman'. We could probably use the term 'Conscious'. Otherwise, we have to use the term 'Infinite'. What does 'Infinite' mean? - that which cannot be described or limited. Let it be 'Infinite'. We count - one, two, three, lakh, crore, ten crores, billion, after which we get to a point where it is not possible for us to count further. What do we say then? 'Infinite'. Here 'Brahman' is Infinite.
'Brahman' is the ultimate. That 'Brahmam' is 'Conscious' - 'Chaitanya' - 'Chit'.

‘Unnar vudiyã’ - it is not possible for us to realize the 'Conscious' - which one already possesses. It is not something to be acquired newly. It always IS. You are not aware of it. All those who follow the techniques given in this granta will become aware of the 'Conscious', which is what they already are!

So, Ishwara explains the greatness of the granta. This book very clearly explains the path of 'Realization' and if a person is unable to 'Realize' even after reading, observing and practising the methods shown in this book then it is just impossible for him to 'Realize' through any other method.

‘Adanãle nirbhayanãi iyamenal yinri
yedalinume ichai yilanãi - idayathil
narshradhai yodu nirãkulanãi Jnãnathil
urchãga mullonãi utru ’ - (4)

‘Adanãle nirbhayanãi’ - Hence, without any fear
What should you do? Do not be afraid. It was fear ('bhaya') of death that made Ramana 'Realize'. In the case of Buddha, it was fear of three factors that made him 'Realize'. This goes to show that everyone experiences fear. But, what do we fear? We are afraid of our neighbours; we are afraid of our enemies; we are afraid of loneliness; we are afraid of darkness; we are afraid of so many other factors. In common, saints are afraid of 'Bhava sãgara' (ocean of life). Though they also experience fear it is unlike that of ordinary mortals'. So, understand that if you place a Mahãtma in the dark, he can remain there. Be clear about it. If you place him in solitude, he can remain so. They can remain anywhere under any condition. What are they worried about? What is the cause of their worry? It is 'Bhava sãgara'! The 'samsãra' (world/life)! This is because they are fully aware of all the sorrows that this 'samsãra' contains. They are aware of the worthlessness of this 'samsãra'.

You may say, 'I do not experience any sorrow. Where is the need to 'Realize'?' Mahãtmas will shoot back, 'what is the assurance that you will not experience sorrow (in future)? So far you have not experienced any sorrow due to your 'punya' or God has kept you this way. But what is the assurance that you will not face any sorrow in future? Has anyone assured you of this?' It is not so. You are in some joy now; you are in some happiness now. When somebody says that there is greater happiness, greater joy, would you not like to experience it?

Some religions propagate that if one does not worship God it is a very big sin - you would only go to hell. Only if you worship God can you be happy. But what our Advaita granta says is wonderful. It underlines the reason as 'Realization' - it does not instill fear in you. It does not force anyone. It gives you a free hand, to question and learn. It does not forbid you from questioning or reasoning. Questioning to learn is not deemed an insult ('abachãra'). It clearly underlines the purpose of life. It says that from Brahma to a small grass, every creature is ever searching for a better 'sukha' (happiness). We are fond of 'sukha'. We are fond of happiness. Are we not? Everybody wants to be happy. One can understand this. Nobody can deny this. We, however, do not know where we can get real happiness. So, all the creatures including human beings are always conducting tests to see wherefrom they can get happiness.

Now, we are trying to see if we can get happiness from cinema, drama, marriage, job, money, spouse, children, foreign travel, talking to somebody, etc. Why? Why are we doing such things? Because we want to be happy. One person feels happy in talking to another; another finds happiness in eating; another finds happiness in sleeping while music makes someone else happy. Somebody may say, 'In my work I am happy.' So happiness differs from man to man; creature to creature. It is not the same for all. What one likes, another may detest. It is only the work of the mind ('manas'). So, 'vãsanãs' are not common for all. They differ from person to person; creature to creature. One may say, 'Take this fruit, it is very tasty.' After eating the fruit, the other person might say, 'How do you say it is tasty? I do not like it!' This is because his taste differs.

There is no doubt that everybody wants to be happy. Everyone seeks only happiness. Everybody wants to enjoy comforts without taking responsibilities! That is the general tendency of man. But, they do not know where, when and how they can get happiness. All their lifetime they exert themselves in various ways. A person might desire something; say a vehicle, thinking that would bring him happiness. But, what happens after a time? He finds that he has not got the anticipated amount of happiness. On the other hand, he may even face some sorrow. But what does he do? He regrets his action. The impact of the sorrow will be with him for sometime.

We just cannot imagine the terrific problems some people undergo. Only on experiencing such sorrows can we really understand their plight. Their plight is so bad that they fear the dawn of the day. They fear the problems that they would have to face once they rise from their bed. If such people come here to our Satsang they may even envy us! They may feel, "How happy all these people are! They face no problem at all. The Swamiji is giving 'upanyãs' (discourse) and the others are enjoying it. But, look at my miserable state!" Even though they sit here their minds will not come to rest in the 'upanyãs' because it is thinking only of the problems. It is, therefore, only the mind that is the cause of all problems. Even if he goes to the Himalayas his 'manas' goes with him! If he goes to the forest his mind also goes to the forest! So, he cannot escape from problems. Problem is his 'manas'. 'Manas' is with him. Wherever he goes the 'manas' also goes along!

What does he do? He calls upon God and prays, "Please help me. I must have done some mistake. I don't know. I must have done innumerable sins in my previous 'janmãs'. I do understand this. I don't know how to come out of the problem. I have lost all hope. Only some miracle can pull me out of this terrible situation that I am caught in. Oh! God! I am sure You will not let me down. Please help me. By hook or crook, I must get out of this situation. If only You would save me from this situation I promise to turn over a new leaf and lead a devout life. I will serve You sincerely and lovingly. I will not lead a life of arrogance." His problem might get solved. But, what do you find? He remains the same person or has only gone worse! Why? That is Mãya (illusion)! His ego gets fattened up and he says, "It is possible for me to overcome any kind of problem! Dame luck is ever on my side!" He has forgotten all his moaning and prayers to God. What will he say if you ask him, "Have you come out of your problem?" He would say, " Yes! Through my own effort! With my brain; with my formula, with my approach, with all these I have come out!" This is human tendency!

If it is not possible for us to forget the sorrows, the defeats or the disasters that have occurred in our lives or in the society, it is not possible for us to carry on with our lives. So, this is a blessing, indeed. So, if it is not possible for one to come out of his sorrows, come out of defeats, come out of disasters that have taken place in an individual's life or in society - if it is always coming back to one's mind - then it is not possible for him to live peacefully. But, where does the mistake lie? We should never forget the situation that we had undergone. We should learn a lesson from that and lead a proper life. I don't say that we should always think of the sorrows suffered in the past. But you should not forget them - the sorrows, the problems undergone and how you overcame them. Even if you do not become Godly, you can at least become a good man. Have good habits. Do good to others. Do not harm others. "

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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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