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.

Sri Sri Swamiji,

" ‘Adanãle nirbhayanãi’ - here the fear ('bhaya') experienced by Ramana, by Buddha, by Sadãsiva Brahmendra - all led to 'Realization'. Some come and tell me, 'I don't know what to do? I feel uneasy as if I am losing something. I want to do something and I don't know what to do. These days question of purpose of this life is arising in me. What is the purpose of family life? Marriage? I think there is a vacuum. I feel that I am at the fag end of my life.' I tell them that this is a transformation period in their life. Some transformation is taking place in their life. Only due to this, such questions arise in their minds. So, something is going to happen. They may get a Guru. They may get a Satsang. Things happen gradually. Such questions arise during the transformation period. When such questions arise they meet different people. Someone might advise him about his own Guru and say, 'I know him. He is my Guru. He will answer all your questions.' This person then goes there. But, he may not feel attracted or satisfied. Thus, he may approach number of people who may be real Saints or so-called Saints. Why will he not be satisfied even with real Saints? Because these Saints may not be destined to be his Guru. His mind will come to rest only when he finds his destined Guru. Until then his mind will not come to rest. So, he will have to go through such a transformation period.

So, ‘Nirbhayanãi’ - Do not fear. A 'mumukshu' (spiritual aspirant) experiences fear. When I stop with only telling you, "This 'samsãra' is 'anitya' (impermanent) and everybody is going to die one day. There is 'paraloka' (another world) and the time of death is not going to be revealed; you have to answer for 'punya' or 'pãpa' in some other 'loka' ", and do not provide a way to save yourself from these what would happen? You will only experience 'bhaya' (fear). Drowned in fear you may think on such lines as, 'I am going to die one day. I have to go to another 'loka'. Yama will take away my 'prãna' (life force).'

Devi Kalotram 1 - 4

On the death of the physical body the subtle body ('sukshma sariira') rises up and wanders about. But, Yama, however, stops this wandering. When the physical body lies here, the 'sukshma sariira' (astral body) starts to wander. It comes out of the body. What happens if there is no proper control? It roams around here and there. Yama comes with 'pãsa kayiru' (rope) and ties the astral body with it. He binds the 'jiva' well and takes it to the other 'loka'. The 'jiva' is bound by the rope and is not allowed to roam about independently. What would happen if Yama were to allow this? The 'jiva' would come to its relatives. But, the relatives will not cherish this state! They may even get scared! They will go to some wizard ('mantravãdi'). They will try to chase the 'jiva' out. What happens? Yama binds the 'jiva' with the rope and takes it to another 'loka'. This is called 'Yãtana sariira'.

A court martial is conducted in the other 'loka'. You will be questioned about your good and bad deeds. You are then placed in 'swarga' or 'naraka'. You cannot stay in heaven or hell as long as you like. Once your sins have been paid for you are pushed out and similarly, once your 'punyas' have been enjoyed in heaven you are pushed out. Where do you go then? To the clouds ('megãs'). Through the rain you come down to the earth where you go into the 'oshadi'. 'Oshadi' means herbs. You then enter the 'purusha sariira' (male body) and from 'purusha sariira' to the 'stree yoni' (a woman's womb). You are in 'garbha vãsa' (stay in the womb). Then you come back to the earth. At this juncture, the 'jiva' is in the form of a minute 'annu' (atom). When you undergo sorrow or joy in hell or heaven you are in the astral form. But, when the 'jiva' is left to the clouds it is like an 'annu'.

'Sukshma sariira' (the subtle body) is exactly like the physical body. The 'sukshma sariira' is a replica of the physical body. So, when a person dies and the 'sukshma sariira' appears before anybody, you can identify the person. If a person were a 'tapasvi', by his tapas, it is possible for him to invoke anybody from hell or heaven, reduce his sins and put him in the proper place. Some people can be liberated by mere touch. Saints may liberate a 'jiva' in various ways.

‘Adanãle nirbhayanãi’ - - Do not fear! What is the fear for a 'mumukshu'? He is aware of the temporal nature ('anithya') of this 'samsãra'. Death is going to strike everybody, any moment. We are living with spouse, children and everything else that is not permanent. Though we are aware of the impermanence of these things we feel everything is fine with life. While we are happy with life, a real 'mumukshu' fears this 'samasãra'. What does the one, who realizes the 'anitya' (temporal nature) or 'Mãya' of this 'samsãra', the non-existence of this Universe, think? He thinks, "How do I come out of this?"

We do not experience any fear because we do not seriously feel about the non-existence of this world. Even though we learn, even though we hear, it does not create any serious impact in our minds. Therefore, one who takes the impermanence of this Universe seriously will not remain calm. He cannot remain calm. This is the truth. This is not said to create fear in you or to confuse you. This is the fact! Just as one plus one is two is a fact! This is definitely not a strategy handled to turn you towards God. Uncertainty of life is a fact. Non-existence of this world is a fact. If only one side of it is said to you it will instill fear in you. This 'samsãra' is 'anitya'. You are not going to live forever. The world is not going to exist forever. What would happen if we fail to use this 'janma' (birth) properly and if it is not possible for us to 'Realize' now, in this birth? We will have to be born once again. So, what is the way to come out of it? A person will, therefore, not feel at peace till he gets a solution - a remedy - for this.

Do you know what would a person do once he learns the remedy? He would practice (the sãdhana taught). This is because of his deep urge to get away from this. He is worried about the uncertainty of life and about the non-existence of this world. He is bothered about the purpose of life. He is concerned about 'Realization'. When he roams here and there trying to learn how to get out of it; to learn the way - how to realize? Then, the right person comes along to show him the way to 'Realize'. From that moment he begins to practice sãdhana. When would he stop? Only on 'Realization'! If we do not experience any deep fear it is only because we do not take the non-existence of this world to our mind seriously. Therefore, we are not keen about our sãdhanas, even though we know the remedy now. Why are we not serious about our sãdhanas? Why are we not keen about our practicing the sãdhanas? Because we are very casual about it. We are not serious about it. When will a person do it seriously? When his urge is intense; if he believes; if he takes it seriously. When he is serious about 'Realization' he will search for a Guru. He will search for a method.

Who is a Guru? A person who tells you the secrets -- the divine secrets (is the Guru). The person who tells you the technique properly and helps you in coming out of this Mãya is a Guru.

Once a person came to Ramana Maharishi and said, 'You advocate 'Ãtma Vichãra mãrga', which I find very difficult to practice. And you are always in 'mouna' (silence) and do not talk much with the devotees.' Some Gurus lecture, offer lot of upadesãs. Some Gurus are like this. Rãmakrishna used to often sit with his disciples and talk. He gave individual attention to his disciples. He would ask them, individually, "What is your difficulty?" He used to sing, dance and enter into 'bhãva samãdhi'. Some transformation used to occur in his body then. He used to describe what kind of state he was undergoing. He would speak his 'charitra'. Some Mahãtmas come to the dais, address the public and leave. They will not accept any individual as disciple or devotee and ask him/her to do sãdhana. They will tell the truth to the whole world. You have to take the good from his speech and apply it in your life. Bhagavãn Ramana Maharishi did not communicate much verbally.

In Bangalore, a lady, belonging to a wealthy Sindhi family who are devotees of Lord Krishna, asked me, "How I can recognize that my mind has come under control?" This family is very well versed in scriptures like the Bhãgavatam, Rãmãyana, etc. Thus, they are aware of many good spiritual matters. And this lady asked, "How can I understand or identify that my mind has come under control?" I said, "When you begin to talk less, you can understand that your mind has come to control." What does this mean? When your interaction with others becomes less, it means that your mind is coming to rest.

‘Muninãm alpabhãshinah’ - what does this mean? 'Muni' is one who has controlled his mind. A 'muni' speaks and interacts very little. Thus, when your interaction with others becomes less it means your mind is coming to rest.

All are born alike. After the performance of 'upanayana' (ceremony of holy thread), the child becomes 'dwija'. After initiation into Gãyatri he attains 'tejas' (lustre) and is called a 'vipra'. If he is then placed in a Pãtasãla, learns the Vedas and becomes an expert in the Vedas, he is then called a 'vaidiika'. When he becomes well-versed in the Shastras, he is called a 'shastri'. One who knows the Shastras is called a 'shastri'. Then, if this person performs 'agni hotra', 'owpãsana', 'yãga-yajnãdis', he is called a 'shrowthi'. After taking a Mantra, if he does 'ãvarti' (incessant chanting) of that Mantra and sees the 'god' related to that particular Mantra, he becomes a 'Rishi' - 'Mantra drishta Rishi'. He is known as Muni if he controls his mind. What does 'Muni' mean? One who has controlled his mind is called a 'Muni'. One who always keeps his mind in 'ãtmãsthãna' (source) is called a 'Muni'. When the Muni 'Realizes', he is known as a 'Brahmin'. Brahmin actually means one who has attained 'Ãtma sãkshãtkãra' ('Realized' the 'Self').
‘Muninãm alpabhãshinah’ - why the term ‘Muninãm’ here? If a person’s mind comes to control, then his speech becomes less.

‘Adanãle nirbhayanãi’ - So do not have any fear. I am going to speak of the path following which you can definitely ‘Realize’.
‘Iyyam enal inri’ - Without any doubt. Do not doubt. Do not get confused. Do not be worried.
‘Yedanilume ichai ilanãi’ - Without desire for any other 'mãrga' or any other thing. If you are a true advaitin - if you practice 'ãtma vichãra mãrga' (Self-enquiry) properly - you will not wonder how to overcome your ambition in life or the urge to earn money. This is because, when you are doing 'ãtma vichãra', your mind should not come out of 'ãtmasthãna' (source). Only when the mind comes out of 'ãtmasthãna', do these questions arise. Always try to turn inward. Where should you keep the mind? In its origin! Only when the mind rises, does it think of the urge (to earn money) and wonders how to come out of it. So, in Vedãnta, this is not deemed right because one thought leads to another and chain of thoughts follow it. In Vedãnta, (in 'ãtma vichãra mãrga') you are trying to destroy thoughts.

In Bhakti, however, we speak of so many things. We think about the various forms of God. But, in Vedãnta when your mind rises you ask the mind to go back to its origin and rest there. When it comes out you should not interact with your mind. Right? You should not encourage this, as it is not right/good. There should be no arguing. You should not allow your mind to even start/rise up. Put a stop (even as it rises). Ask your mind to go back and rest in the place of origin. So, here in perfect Self-enquiry -- 'ãtma vichãra mãrga'-- there is absolutely no question at all about how to overcome worldly pleasures. When the question of worldly pleasures rises (it means that) your mind is coming out (its source). If you allow your mind to come out then you are not at all doing 'vichãra' (Enquiry). In 'vichãra' what should you do? Keep the mind always in the place of origin.

‘Yedanilume ichai ilanãi’ - Attainment of 'jnãna vairãgya' (dispassion) is the foremost quality. What do real Saints like Bodendra say? 'Have 'Vairãgya' (dispassion)'. What do sanyãsis hold on to? 'Vairãgya' -- Deep 'Vairãgya'.
‘Yedanilume ichai ilanãi’ -Do not entertain desire for anything. Do not be confused and wonder if you have to practice something else like 'prãnãyãma' or 'nãma japa'. Even these are not essential. Do not wonder, "should I follow this path or that?" Do not desire to do anything else other than keeping the mind in the place of origin.

‘Idayathil narshradhaiyodu’ - With deep resolve.
‘Nirãkulanãi’ - Without any confusion.
If you have any confusion, it is not possible to ‘Realize’. If you keep brooding, ‘I am not doing japa’, what is the remedy? You have to do japa! That is the remedy! If the thought, “I am not doing japa, I am not doing dhyãna, I am useless," comes to you over and over again, you will only feel depressed. This thought will not motivate you in your track. And you will then really become useless. What is the use of repeatedly thinking or telling, 'I am not doing japa. I am not doing dhyãna'? Do you want to earn others' sympathy? Do you wish to publicise your incapability? What would you gain out of this? This is not the way to act. One may keep telling all his life, 'I want to do this.' Ten years later he will still be saying the same thing, 'Yes, I want to do this.' After 40 years what does he say? 'Yes, I want to do this!' He is yet to begin! He will never start.

Speaking on the obstruction for 'Realization', Bhagavãn Ramana used to explain it in one word. What was it? DOUBT! Doubt is the worst of all negative forces. The doubt if you can/will 'Realize'. Harbouring doubt is the greatest obstacle for one who desires to 'Realize'. Is this not true? God is not the obstacle. Guru is not the obstacle. All the Devatas are not the obstacles. 'Prãrabda' is not the obstacle. What is the obstacle? DOUBT.

Why should you entertain any inferiority complex? What is there to feel inferior? Inferiority comes only when you compare. You should not compare yourself with anyone else because one cannot replace another. One may play cricket very well. One may sing very well. One may dance very well. One may work very well. In creation, there are crores of people. How great God is! No one face is like another. There are millions of human beings but the face of one person is not like another's. One person's body is not like another's. One person's style of walking is not like another's. When you talk to me over phone I can identify the voice because each voice is different. Even the sound of voice and the style of talking differ from person to person. God has created so many probabilities! There are so many probabilities. It is not possible for you to replace your lifestyle and fortune in your life. God has blessed you with something and God has blessed another with something else. God has blessed everyone with something. You should be happy with whatever you have been blessed with.

When can you enjoy happiness? Well! Let us say that you have certain plans to acquire something. When you cherish certain expectations, it will come about only if you are destined. Otherwise, your desire will not be fulfilled. If it is possible for you to have all your desires fulfilled, then there is no need for God or 'prãrabda'. Can you understand what is being said? Suppose by mere desire for a thing you are able to acquire it, then it is desire that will be the basis for acquirement. But it is not so - be it marriage, job or anything else. Everything has been destined. When do you appreciate God? When do you feel that God is full of grace? When your expectation and your 'prãrabda' are one and the same! Only then do you say, 'God has blessed me with what I want'. If your 'prãrabda' and your ambition are different, you accuse God of deceiving you. You say, 'God is not that merciful.' This is the way we react. We hold lot of expectations in our worldly or spiritual life and when they are not fulfilled we feel dejected. We get depressed. We lose interest in life (worldly or spiritual, as the case may be). But, what should we do? We should learn to accept and like whatever comes to us. Only then can we enjoy happiness. We should learn to like whatever comes to us, according to our destiny, as per our 'prãrabda'. 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. If you take me, what do I do? If I am talking to you, I feel happy. Every moment of life I feel I am living. I enjoy. If somebody comes here and sings carnatic music, I enjoy that. Somebody does bhajan I enjoy it. I do not dislike or hate anything. Every moment, I enjoy all that come to me, whatever it is. I love it. I like it.

We should not compare ourselves with others. Let us say that one day you listen to a famous Carnatic vocalist's concert here. You immediately feel, "How well he sings? I want to be like him." For some days you keep relating yourself to him. Another day you watch a dance programme here. Immediately, you begin to feel, "I have wasted my life. I do not know to dance. I have not learnt to dance." If, on another day you find someone reciting the Bhãgavatam well you immediately feel, "How well he recites Bhãgavatam. I am unable to read like him!" Where is the end to it if you go on like this? God has given you something. Be satisfied with that. Find out your potential, either by yourself or with the help of your Guru and try to motivate yourself in that line. When you begin to compare yourself with others the mind gets disturbed. You begin to feel inferior. This will only lead to depression. Then, you will become unfit for both spiritual and worldly life. Only a depressed mind cannot go into 'dhyãna'. As I said yesterday your mind is a magic force. You should always keep it cheerful.

What does 'Viveka' mean here? Setting the mind in the right path. Do not follow the mind. Do not do what it says. Say, "No! No! What you are thinking is wrong. It cannot be. How can I be like him/her? I cannot be. He/She is different. I am different. God has given me this. I will make the best of it." So, if at all you want to do something, what should you do? Past - you cannot recover. If I wish 1999 or 1998 to return, is it possible? The past - you cannot recover. The future - you are not sure. What is the assurance that you are going to live for 100 years? Even tomorrow, the next hour, the next moment, the next second, we are not sure. ‘THE PAST YOU CANNOT RECOVER, THE FUTURE YOU ARE NOT SURE, THE PRESENT MOMENT IS IN YOUR HANDS.’ You should think how to utilize it properly. Do you know why is it called 'present'? It is a 'present' (gift) from God! This moment is a 'present', a gift of God. This moment is a 'gift' given to us by the Almighty. If it is God's gift then we have to accept it happily. We have to utilize it properly. The past cannot come back, the future you are not sure but the present (moment) is in your hands.

Parikshit* had only seven days to live. He wanted to utilize it - the seven days - and he did just that. We should be like Parikshit. We have the present moment. We should know how to utilize it. Do you know what happens to the person who thinks, "I am not useful. I am a waste. I have not achieved anything. I have not practiced any sãdhana or achieved anything in 'loukika' (worldly life)?" He will only continue like this forever and never do anything worthwhile. A person who tells, 'I have not done anything. I have wasted my time. I have not learnt anything. I have not worked; I have not fulfilled the commitments to my family. I am not useful to my family.' will only remain useless all his lifetime. A person who wants to do something will never talk but will act. Only action leads to the goal. Only action, whether it is 'paramãrthika' (spiritual) or 'loukika' (worldly), will lead to the set goal. Mere talk or cribbing will not do.

In 'Upadesa Undiyãr', Bhagavãn Ramana says, 'Uttering the Mantra loudly is only second to doing japa by moving the lips. This in turn is only second to chanting it within.' When a person utters a word repeatedly, it becomes a Mantra. In fact, we have got so many Mantras in our religion - 'Dwãdasãkshari', 'Ashtãkshara', 'Panchãkshara', etc. There are lots of Mantras in our Sanãtana Dharma. Muslims also have got Mantras. But there are no Mantras in the Christian religion. If we approach our 'Matha Gurus' for some problem or sickness, they will advise 'I will say Dhanvantri mantra, do some yagna, chant some vaidika mantra,' and give 'prasad'. This helps us out of the problem. But, if you approach a Christian Father for healing your sickness he takes up the rosary and says repeatedly, "X should get well! X should get well!" And you are indeed cured of your sickness! This is because when words are repeated they become verily a Mantra. Words have power.

In the case of lot of cine musicians', cine actors' lives, you find that whatever they had uttered through song or dialogue have come true in their lives. Even if it is a 'loukika' (worldly) example I say it only to emphasize. A famous cine musician (singer) sang a song for the hero who says that he is an unlucky man. This word is repeated in the song several times. This song became a great hit amongst the people and came to be relayed over the radio in cities and villages. Subsequently, this singer lost his popularity and suffered in his life. I have read many foreign books on foreign actors. A person who had played the part of a husband cheated by his wife found the same thing happening in his personal life, too! He takes the action to his mind. He acts taking that 'bhãva'. What happens? It really takes place in his life!

Our forefathers used to say, "There are 'asthu' devatas. So do not utter bad words." These devatas keep saying 'asthu' 'asthu' (so be it! so be it!). We should, therefore, try to overcome negative thinking. Always think, "Yes, I will do. I can do. I will attain." We should always talk positively because words possess power. It is Mantra. What does Mantra mean? Repetition. It is the same with 'Rãma Nãma' also. If you are not going to repeat 'Rãma Nãma', of what use is it going to be? It will be of no use at all. So 'repeating' has got power. When we repeat good words, have good thoughts and good feelings then our living atmosphere will also be good.

The working of the mind and thoughts is also like this. Somebody visits our home and soon after he leaves some unexpected disaster takes place. That person had paid a visit to our home and the mishap has taken place. We refer to this as 'drishti' (sight). What does 'drishti' mean? It does not refer to the physical eyes. It refers to his intolerance towards others' happiness. He is envious of others' joyful, comfortable life. He is unable to see another man lead a happy, contented life. His mind boils with jealousy. What happens? This vibration covers our house and affects us. But, when Saints come to our house good things happen. Why? This is because they wish people well. They are happy to find us leading a happy life. They also sincerely wish us happiness in life. These thoughts of theirs help and many good things take place in future.

Once, a westener asked Maha Periyava, "When a person is ill in the hospital, we pay courtesy call with a bouquet or something. We tell him, 'We pray for your speedy recovery' or something to this effect. But I do not wish to pay such courtesy calls." Periyava asked, "Why?"
This person questioned back, "What is the use? If I just go and stand before him, is it possible for me to take his pain, his sorrow or have his disease transferred to me, thus lessening his burden? How is it going to help? It is not going to help him in any way. On the contrary, he may become emotional and be upset. My visit would only be a trouble instead of being help. So, I do not want to go."
Periyava said, "Do not think like this. ercy has got some force. When so many people visit him and feel for his condition then that mercy will work for him!"

So, your thoughts and your speech should be positive/good. It will do well to the society. So, a person should not talk, especially a person doing tapas should not utter bad words because it will harm others. There is an incident in Thiruvalam Swamigal's life. He used to beg for his food daily. Someone or the other offered him some food, which he brought home. A dog used to visit him everyday. He shared his food with this dog. Both of them had the food together. This was his habit. Over a time, this dog earned popularity in the village for the very reason that the Swami shared his food daily with it! So, everybody garlanded the dog, showed 'karpoora hãrati' to it and took the dog home for food! Many began feeding it. One day, as was the habit, the Swami called out to the dog to come and share the food. It happened that this dog had already had a sumptuous meal in one of the houses and, therefore, did not respond to his call. So, the Swami said, "Nãye! En mugathil muzhikkãde po!" ('Hey! Dog! Get lost!') Within five minutes, that dog died in an accident. The Swami felt very bad and from that very day went into 'mouna' (silence). Words carry such power. One should, therefore, be very careful while uttering words.

When you muse over the bad or good qualities of others, they catch on to you. When you think of God you acquire good qualities. Just as positive qualities, negative ones, too, catch on to you. Just as the 'chitra' (picture), the 'chãya' also has got power. What does 'chãya' mean? 'Chãya' means shadow. The shadow, too, has power. This Srinivãsa Perumãl here - this shape has got some meaning. It is possible for that shape to attract some forces - good forces, divine forces. If you worship this Srinivãsa Perumãl even without knowing His greatness, it will do wonderful miracles because that shape has got some meaning.

The photographs of Saints also work wonders. They are not mere photographs like the other photographs. Their photographs contain sanctity that spread in the house where they are kept. In olden days people used to say, 'Do not pose for photographs. Your life will be reduced!' Actually, if you are a tapasvi your 'tapas' gets reduced if a photograph is clicked of you. So Saints' photographs are not mere photographs. This is the reason for having Saints' pictures at home. That is why people keep Maha Periyava's photograph and when in problem cry in front of that photograph. Their problems do get solved automatically. The photographs of Mahatmas are not mere pictures like other photographs.

Once, a foreigner came to have darshan of Maha Periyava. He wept inconsolably at the time of taking leave of Maha Periyava. It was not possible for him to stay because of visa problem and various other reasons. Maha Periyava asked him to get a photograph of Himself (Maha Periyava). This devotee brought a very big photo of Maha Swami. Do you know what Maha Periyava did? He embraced ('ãlinganam') of His own photograph and gave it to him. The devotee returned to his country and after a time wrote to Maha Periyava, 'When I sit in front of your photograph I feel as if I am sitting in front of you, in person'. This is because the Saint transfers his divinity, 'Conscious' to the photograph. So, the 'chãya' (shadow) has got power.

Meditate on that 'chãya' - 'roopa' (form). So, if a person who does not know Rãma Nãm or Ashtapadi meditates on Krishna, Rãma, Srinivãsa, Paravãsudeva or Devi, it will suffice. He will benefit by that. 'Roopa' is enough. Just as Mantras have got meaning, (Rãma, Krishna - these Mantras bring about a lot of change in our 'manas') 'roopas' also have got some meaning. If a person just meditates on the 'roopa' even without knowing any Mantra, the greatness of the idol or its shape, it will do lot of wonders. What should you do?

‘Nirbhayanãi, edanilume ichhai ilanãi idayathil narshradhaiyodu’ - with deep resolve.
‘Nirãkulanãi’ - you should not get confused. When will a person enter into confusion? Only when he is idle. So, you should not keep yourself idle. If you keep your mind engaged you would not feel disturbed. If you keep your mind in japa, in dhyãna or in 'pãrãyana', there will be no confusion. You get confused only if you sit idle. So, you should not keep your mind without any engagement. Earlier, the medical world did not recognise this as a disease. No medicine was prescribed for this. But, now the medical field has accepted this as a disease and has begun prescribing medicines to such afflicted persons.

There is a 'sloka' in the Mahãbhãrata, which says that in Kali Yuga the number of those afflicted with mental disease will keep increasing day by day. When the yuga is going towards the end this number will be at its peak. Even now, I find lot of people suffering from mental disease. This condition did not prevail even some ten or twenty years back. Even the medical term for it has been found only in the recent past. But, now there are so many people afflicted with mental disease because of anxiety and desire due to too high ambitions. And, when it does not get fulfilled they slip into mental depression. Everybody wants to lead a dreamful life and not a practical life. Always keep your mind cheerful. Approach life with a positive attitude. Otherwise, you will not find any medicine for it.

Do you wish to 'Realize'? Be very strong. Strong means strong minded. Why are Brahmins considered fit for tapas? Because their mind is fit for it - 'Manobala'. 'Manobala' is setting to achieve what one has set as his/her goal. One should be aware of the factors that will mislead him/her and avoid it. One should have the strength of mind to do this. So, one should have the courage or mental power to overcome such matters.

There are people who do not feel comfortable listening to lectures on the greatness of Yoga, Bhakti or Advaitic concept. Why? It does not mean that they don't like it. What they say is, 'If I attend these lectures my ambition may take a turn and I might wish to do yoga, follow Vedãnta or do bhakti. It is not possible for me to follow what has been said. I am sure that I will not follow the advice offered. I would then feel sorry about it. Why listen to such lectures and then feel sorry about not being able to follow the advice? It is, therefore, better not to attend such lectures at all!" But this is not the right attitude. Why do we speak on such matters? It is only to create interest. Why do we speak on Bhakti, Yoga, Vedãnta or any such subject? Why? Only to instill interest. Well! Where then does the mistake lie? People are not giving it a try; make an attempt to bring it into practice. Implementation - you fail to follow the advice properly. You fail to implement what has been taught. Just knowing them will not do. So, ‘narshradhaiyodu nirãkulanai’- With determination and without any confusion. s

‘Jnãnathil urchãgamulonãi’ - enthusiastic in [attaining] Jnãna. You should be proud of what you are. You should understand Vedãnta properly. Gnãnãnanda Swamigal used to say, 'Chikanamã iru ade saMãyathil karumiyãga irãde' (be thrifty but do not be a miser). This is a famous saying of his. Wherever you see Gnãnãnada swamigal's picture you can find these words. 'Dairiyama iru muradana irukkãde' (Be bold but do not be a ruffian).

Likewise, Self-confidence is different from being egoistic(proud). Self-confidence does not mean being proud. Self-confidence is different from being proud. If someone asks me, 'Can you narrate the Bhãgavatam?' and I reply, 'Yes, I can narrate the Bhãgavatam', it is Self-confidence. But, if I reply, 'Only I can narrate the Bhãgavatam and none else,' it is sheer pride. Similarly, humility is different from inferiority complex. While trying to be humble one need not feel inferior. If a person, with all his greatness, in spite of his vast knowledge bows his head to proper persons, it is humility. It is humility when you show respect to the aged, Vedic scholars and Saints. When you attribute proper value knowing the factor it is humility. Inferiority complex is totally different. So, do not get confused. All bhakti grantãs say, 'You have to be humble! You have to be humble!' But, this should not make you feel inferior in any way. All Bhaktas like Mira, Thiagarãja never had inferior complex. They were full of humility. Likewise, a weak mind is different from a 'sãttvic' (calm) mind. A 'sãttvic' personality is not a weak personality. We should understand these terms properly. Confusion on such things will take us to the wrong track. One should know what is meant by laziness and what is meant by 'sãttvic'? A lazy person is not 'sãttvic'. A 'sãttvic' person, in spite of being powerful will not react to another's words. A 'sãttvic' person has the ability to punish anyone by way of his penance. In spite of it, he will not do so. That is being 'sãttvic'. When a person is incapable of doing anything at all and is lethargic he is said to be lazy. You should know the difference between these things. Otherwise you will misconstrue.

When you are not a serious sãdhak - doing only three or four hours of sãdhana - you should lead a proper family life also. Just as said earlier, calling everything 'advaita', one should not apply wrong notions in family life and get into problems! Kãnchi Mahãperiyava was an 'advaiti'. In recent times, all scholars and people from different walks of life have accepted him as a 'Jivan Mukta'. But, he did a perfect administration over his Mutt. He never confused his 'advaitic anubhava' (advaitic experience) with day-to-day life. So, we should also be very careful. He performed his duties properly. So, we cannot say that since we are doing sãdhana, we cannot do this or that in family life. We should comprehend things properly and then and there try to see where we stand. According to Maha Periyava, every person has a responsibility in the society as per his level. If you are a wife, you have certain responsibility. If you are a child, then you have certain kind of responsibility. A doctor, a lawyer - each has a responsibility towards the society. If everybody understands his responsibility in the society or in the family and fulfills it, then the society will function properly. When does problem arise? When a person does not fulfill his responsibility properly but interferes in matters that do not pertain to him. This is how the entire society is thrown into confusion. Thus, Maha Periyava felt, 'As a Mutt peedãthipati, I should be a scholar. I should be with 'ãchãra'. I should do penance. I should do pujas regularly. I should interact with devotees. I should foster the Vedas, the Shãstras and all those who walk on the path of Dharma. I should propagate the teachings of Sankara.' Maha Periyava felt that it was enough if he could do these. He tried his level best to foster the Vedas. He did Chandramouleeswara puja in the prescribed way. He honoured scholars. He did tapas. He did penance. He was like a king during the period that he occupied the 'Peetha'. Almost all the contemporary Saints visited him. All bowed their heads to him and accepted his greatness. This was the way he lived. Even Ramana sent somebody to him. Kãvyakanta Ganapati Muni came to him. Mahãtma Gandhi and Rajendra Prasad came to him. All - political and spiritual personalities - came to him. Scholars, great artists from different fields came to him. This was the way he lived.

In Rãmãyana, in Chitrakoota 'varnana' (description), Sita is with Rãma. Rãma shows the scenery around to Sita, "Look at the beautiful flowers, the birds, the peacock, the wonderful mountain and the river".

We come close to a person or move away from a person only by words. Words are the reason for our progress or downfall. Rukmini loves Krishna deeply. In the Bhãgavatam, Krishna is described as 'manmatha manmatha' - 'koti manmatha lãvanaya' (beauty of a crore Manmatha [god of love]) - Sukãcharya could have written that Krishna captivated Rukmini with his beauty. But, Suka has not written so. While carrying away Rukmini, Krishna captivated her heart by his 'madhura, prema vachanam' (sweet, love talks). Krishna exerted a pull on her, not through his beauty but by his 'prema vachanam'.

In Chitrakoota, Sita ties Rãma with a rope of flowers and Rãma stands bound by this rope of flowers. It is not as if Rãma cannot cut that rope and come out. But, he stands tied down till Sita comes and unties it. All these are 'Prema lilas' (Divine love play). When Sita pulls his hand and shows the singing cuckoo and the dancing peacock, Rãma keeps looking at her. Sita says shyly, "I am showing you the singing of the cuckoo and the dance of the peacock. Instead of looking at them you are looking at me!" Rãma says, "The way you speak about them is more charming! The way you imitate the walk of the swan, the dance of the peacock, the singing of the cuckoo is much more attractive!"
They spend the daytime in such love filled talks. But, in the evening Rãma takes Sita to the Mandãkini river flowing nearby and tells her, "Sage Agasthya has bathed here, Sage Bharadwãja has bathed here, innumerable Saints have bathed here. Let us also bathe here." They enjoy both the married life ('dhãmpathiyam') and 'Bhagavat vishaya' (Divine matters). Immediately after the bath Rãma says, "Let us both do Brahma vichãra."

Any life, if led properly, can have no problem. We do not know how to lead our lives. It leads to problems when we do not know how to lead life. We should live happily. Life is a lyric! "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

*King Parikshit, Abhimanyu's (son of Arjuna) son, was the only heir to the Pãndava clan. He was cursed by Shringi, the young son of rishi Shamika, that the dread Takshaka (serpent) would strike him to death in seven days. Parikshit did not grieve that only seven days were left for him. Instead, he was happy that he was assured of seven days of life while nobody knew the time of his/her death! He, therefore, decided to make the best use of these seven days and left for the banks of the Ganges. Suka, the young son of Sage Vyãsa, appeared there and Parikshit prayed to him for a way to attain the Lotus Feet of Nãrãyana as he had only seven days to live. The king listened intently to Srimad Bhãgavatam, composed by Sage Vyãsa, and narrated to him by Suka. When the serpent Takshaka stung him to death Parikshit had already attained a state of deathlessness!

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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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