Devi Kãlotram - Day 3
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Sri Sri Swamiji has been rendering ‘Upanyãs’ (discourses) in Tamizh. This is being brought to you here.

There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Sri Swamiji.

“People speak of seven wonders of the world. But, these are not the real wonders. The real wonder is the way the Mahãns wander about in this world, in spite of their high state!"

-- Sri Sri Swamiji

Sri Sri Swamiji,

“Shruti, Smriti, Purãnãnãm, Ãlayam Karunãlayam
Namãmi Bhagavatpãda Sankaram loka Sankaram”

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

" We have so far seen the first four verses. The first two verses contain the dialogue between Goddess Pãrvati and Lord Parameswara. The third verse speaks on the glory of the Granta. The fourth speaks on the characteristics of the one who practices Jnãna.

The difference between this (path of Jnãna) and all the other paths is that while the 'manas' (mind) is strengthened in all other sãdhanãs, it is being destroyed in this path! The 'siddhãnta' (philosophy) here is, 'There is no 'manas'. Collection of thoughts is 'manas'. 'Vãsanãs' are the cause for the rising of thoughts. 'Manas' is 'jada' (inert). Therefore, today we are going to see how one should hold this 'manas'.

Mind is a magic force. It has already been said that one should keep it always cheerful. Earlier, we have said that mind is inert. It does not exist in reality. It is only an imagination. Then, does not the advice to keep it cheerful sound contradictory? Well! We see through our eyes. These eyes are inert. They really do not exist. This whole body does not really exist. This is the Advaita philosophy. But, in 'vyvahãra riiti' (worldly perception), of all parts of the body, it is the eyes that are given prominence. We say, "Safeguard your eyes". It is said that we can lead a smooth life only if all the parts of our body are preserved well. There is absolutely no controversy in the fact that this body is an illusion ('sariiram mithyai'). Similarly, mind also does not exist in reality. But, as long as we are 'aware of' the mind, we have to keep it cheerful.

Let us say that we are doing dhyãna (meditation). How do we do dhyãna? We do dhyãna with our mind. It is a sãdhana based on the mind ('mano maya'). The 'roopa' (form) of God is being held only with the mind. When we interact a lot with some person, lots of things about him rise in our mind as soon as we think of him. His mannerisms, his reactions/response to different situations, etc. rise up in our mind. All his good and bad qualities rise up in our mind, without any effort on our part. Just on thinking about him all these rush to our mind. Similarly, the moment we think of the god that we worship, immediately all His qualities ('guna'), His form, the bhaktas who have been devoted to this god and the bhaktas to whom this god has graced - all gush forth in our mind. This is because we have heard a lot about these. So,is the case with Grantas (Holy Texts). If we have been repeatedly reading the Bhãgavatam or Rãmãyana, the moment we think of the Bhãgavatam immediately the mind recalls how God came rushing to Gajendra's call, to Dhruva's tapas, to Panchãli's cry for help in the court, to Utthara's cry and prayer to save her child. What happens when we listen or read these with deep and keen interest? All these rise up automatically in our dhyãna. All the qualities of Bhagavãn rise up in our mind. No special effort is required for this. As soon as we sit to do dhyãna of God, His 'kalyãna gunãs' (propitious qualities), His beauty, His Lila -- all rush up in our 'smarana' (thought).

One who does japa of a Mantra or Nãma may think, "I am doing only japa and not doing dhyãna of the 'roopa' (form) or the 'guna' (quality) of that form" and feel he must try to think these as well. One need not exert any special effort on these lines because just as chain of thoughts ('chintana alaigal') rise up the moment we think or speak of someone, the same way when we think of Bhagavãn or chant His Name this 'abyãsa' (practice) will come to be. Therefore, all these are 'mano maya sãdhana' - that is, sãdhana done with the mind. Dhyana is 'mano maya'; bhãva is 'mano maya'. Here, 'Bhãva' means Bhakti. Yoga is also 'mano maya'.

Karmãs are also 'mano maya'. The Maharishis who have written the Sutras say that one should understand the meaning and perform karmãs. Bhãva is important. While performing Yãga Yajnyãdhiis, one should imagine that Indra is present, accepting the offerings. They should be done with such 'bhãva'.

Speaking of Jnãna mãrga, a 'brahmachãri' (student), a 'grihasta' (householder) or a 'Vãnaprasta' (hermit), who practices this path cannot do 'Pranava japa' ('OM'). This can be uttered only along with a Mantra, viz. 'OM' Nama Sivãya or 'OM' Namo Nãrãyana. 'Pranava japa' alone cannot be done by these three above-mentioned 'ãsramãs' (different stages in life as prescribed by the Shãstras). It is only the 'sanyãsi' (ascetic) who has the right to perform 'Pranava japa' exclusively. Just as we do japa of Rãma Nãma - 'Ram! Ram! Ram! - the ascetic can do japa of 'Pranava' - 'OM! OM! OM!' They need not chant it along with any other Mantra but do japa of 'Pranava' only.

Most of those who speak, lecture or do propaganda of Advaita Siddhãnta are not on the path of Self-enquiry. Only very rarely any of them is on this path of 'Ãtma vichãra' (Self-enquiry). The 'Ãtma Vichãra' done by the earlier mentioned people is, 'ãtma-anãtma' vichãra, which is not a direct path like Self-enquiry. Just as we do japa of 'Panchãkshara', 'Dwãdasãkshari', 'Ashtãkshara', etc. those who practice Jnãna sãdhana do japa of the 'Pranava' ('OM') or something like 'So ham', 'Aham Brahmãsmi', 'Tatvamasi' or 'Brahmaivãham', which are said to be 'Maha vãkyãs' (Divine words). So, these people take up a 'Maha vãkya' and do japa of it - 'Tatvamasi'! 'Tatvamasi'! Tatvamasi'! or 'Soham'! 'Soham'! 'Soham'! The breath itself will run as 'So' and 'ham'. When a person gets into very deep japa of this, he can even hear the sound of 'So - ham'! Well! I do not oppose to these being Jnãna sãdhanas. But, even these Jnãna sadhanãs are 'mano maya' only.

But, the sãdhana that Bhagavan Ramana says - 'Turn your sight inward and watch your thoughts. If no thought rises, then there is no need to do any enquiry. But, if a thought rises ask, 'to whom does this thought rise and push the thought back to its place of origin,' - is not 'mano maya'. One should listen to this carefully. Dhyãna, Yoga, Karmãnushtãnas, Bhakti or Bhãva including the Jnãna sadhanãs practiced by the traditional sanyãsis are all 'mano maya'. Do you understand this? Just as we do japa, they perform japa of a 'Maha vãkya' with their mind or create a bhãva ('Aham Brahmãsmi') with their minds. In Self-enquiry, we use the mind, but unlike the other paths, here it is not used to imagine anything; no 'bhãva' is created with it. It is (as Bhagavãn Ramana says) like the stick that is used to beat down the dead body that rises up from the funeral pyre - 'pinnanj chudu thadi pole' - a stick is used to beat down the corpse that keeps rising up from the funeral pyre. But, once it stops rising the stick is also thrown into the funeral pyre.

A sãdhana has to end somewhere. should it not? What is the end of Mantra japa? 'Sãkshãtkãra' (attainment) of the Devata who is the 'swaroopa' (the form) of that particular Mantra. Now, what is the end of Vichãra? Destruction of thoughts! I have already spoken about the first and second 'I' - the small 'I' and the big 'I' during the Upadesa Undiyar upanyãsa and repeat it here. When you turn your vision inward, an 'I' identifies you with the world. The first identification is with the body. As soon the 'I' rises up it identifies ('abhimãna' of body) itself with the body. We identify ourselves only with the body. When I call someone, "Mr. X!" with what does this person identify himself? On hearing me call him he identifies himself with his body. All of us relate ourselves only to the body. The 'Ãtma' that is inside is a force. It is 'Conscious'. How does a relationship (connection) arise between this force - this Conscious that is the 'Ãtman' - and the body? 'Chaitanya' (within) and the body (without) are both present. But, there has to be something that brings the two together and set the motion ('yi-yakkam'). Let us say that a person is in coma. There is 'Chaitanya' in him. It has not gone. But, he is motionless. Why? What has happened to him? The 'manas' is in 'tamo guna', just as in sleep. This is a very deep sleep; unconscious state.

So, generally we identify ourselves with the body. Thus, while identifying ourselves with the body what is the factor that links the body and the 'Ãtman'? There has to be an inter-linking factor. This 'manas' is a strange force ('vichitra shakti') just above the 'Ãtman'. This magic force is very tiny (smaller than a 'pottu kadalai' [fried gram]). It is like a lotus bud placed with face downwards. It is 'sukshma' (subtle). As thoughts get destroyed, it vanishes.

One should understand Advaita philosophy very carefully. I say that one should keep one's mind cheerful. The eyes are 'sthula' (physical). The eyes are also not true. But what do we say in 'vyavahãra' (in practice)? One can see Bhagavãn only if one's eyes are safeguarded. We can do puja only if our hands are intact. You may later on get to the state where you do not need the use of your hands at all. A bhakta sings in his sloka, 'Hey! Rudrãksha! I prostrate unto you! Hey! Vibhuti! I prostrate unto you!' This means that he does not need them any more. 'You have helped me reach the 'Paramãtma'. I do not need you any more!' We need all these until reaching this stage. Don't we? Similarly, 'manas' is non-existent; 'manas' is 'jada' (inert); it has no 'Chaitanya'. But, for doing sãdhana we need this 'manas'. Do you understand? It is only with the 'manas' that sãdhana has to be done. So, 'manas' is required.

There are two 'I's inside. As being repeatedly said, this 'I' does not denote any linguistic word. It does not mean literally the word as such. If it were so, how would a German speaking person, a Telugu speaking person or a Malayãlam speaking person enquire? Well! Then how do we enquire 'Who am I'? Therefore, here the word 'I' refers to the ‘aham bhãva’ - the ‘feeling’ of ‘I’. It is the Self; Mine; My thing. Suppose someone abuses you. Immediately you feel, "He has abused me!" What is this 'me', here? How do you identify yourself here? - " 'I' have been insulted! 'I' have been hurt!" Where and to whom are the insult and the hurt? That is the 'I'!! Do you understand? It is the one that brings about the body concept. Thus, Ramana says that the preceding thought to all thoughts is 'I'.

What is this 'I' thought here? 'Aham bhãva'! Only this relates you to the body, which in turn relates to the world. You interact with the five elements ('pancha bhootãs'). Otherwise, how will there be a connection with the body and subsequently with the world? What is the state of one in 'coma'? He has no link with the world. We have no connection with the world while asleep. This is because the 'manas' is then in 'laya' (rests - in source).

As soon as the 'manas' rises up it relates itself to, identifies itself with the body. At the same time it relates itself to the world, too. This is the small 'I'. This small 'I' keeps rising up as 'I'! 'I'! 'I'! while doing each work. You say, "I woke up at 5'o clock this morning". Who is this who woke up at five in the morning? Is it the body that woke up? If so, then a corpse, too, should wake up! Is that not so? Does a dead body (corpse) have the capacity to wake up? It is 'jada' (inert). So, it cannot wake up. But, even if there is 'Chaitanya', as in the case of those who have gone into samãdhi, they do not wake up. Is there any waking state for them? Then, who wakes up? It is the one with the mind ('manas'). Therefore, when you say, "I woke up at 5'o clock this morning?" it refers to the mind. It is the 'manas' that has woken up. Since the 'manas' has risen up, buddhi (intellect) begins to work. Since the 'buddhi' begins to work, you run here and there!

The 'manas' first identifies you with the body. This is the small 'I'. All the innumerable thoughts rising up from within have this single 'I' thought as the base. This small 'I' precedes every other thought. And as already said earlier this 'I' does not pertain to any linguistic word but is the feeling of 'I' ness - 'aham bhãva'. Mine. A person says, "I am extremely happy". Who is happy? The body cannot feel any happiness. The corpse has no such experience. If it is the 'manas' that is feeling happy, with what does it identify itself? The 'manas' is identifying itself with something. The Yogis are very well aware of the behaviour ('cheshtai') of the 'manas'. Thus, they can do 'mind reading'. Their wavelength is affected by others' thoughts. When a person does dhyãna of his Guru with one-pointed mind ('ekãgra chitta') it reaches the Guru. Collective thoughts of many also reach a Yogi. In the case of an individual, if his concentration is intensely deep it definitely reaches his Guru. If his thought is one-pointed, then it does reach his Guru.

So, this 'I' identifies itself with the body as it rises. Only on identification with the body do we relate to the world. Are you without body consciousness even for a moment? In spite of all efforts exerted in controlling the 'manas', the movement of an ant on our body, a passing shadow or the slight sound of footsteps disturbs us. Therefore, this thought of 'I', 'I', 'I' is constantly ticking in us. Why is this occurring non-stop? If this thought does not rise, then you will not have body consciousness. Do you understand? You will then not identify yourself with the body. There will not be 'prajna' (consciousness) of the body.

What happens in sleep? Even in sleep this small 'I' is present. But, its intensity has lessened. Probably, you will not know if an ant bites but if someone were to thrash you, you will become aware of it! Only the intensity has lessened. While we go into deep meditation an ant bite does not disturb us; may be a loud sound might disturb us. Thus, this small 'I' is forever rising up - 'I', 'I', 'I' - involuntarily.

Our body is a great wonder! Our hearts pump incessantly - 'dub!' 'dub!'. How does it function this way? A fan rotates. We know that this is because of the energy that it receives. Similarly, our hearts receive power/electricity from somewhere. It is very mild electricity. It is only because of this mild electricity that the heart functions. A 'pace-maker' is fixed to the person whose heart does not receive this power naturally. Artificial power is created. In the case of some persons this power is received from many places, unlike from a single place in the case of a normal person. Then the heart gets enlarged. The power is then diffused in such a person's case; and helped to receive (the power) from a single place. I say this even though it has nothing to do with the 'sukshma' (subtle) heart. Why do I say this? Only to illustrate what a wonder this body of ours is! Body is a miracle! The entire cosmic is a miracle!

If this small 'I' does not rise up, we will not relate ourselves with the body and (subsequently) with the world. This small 'I' vanishes totally when the 'manas' is destroyed. The big 'I' - the 'Chaitanya' - within IS; It is also throbbing as 'Aham!' 'Aham!' ('I', 'I'). But, this does not rise up as thoughts.

One should listen to this carefully. The 'Ãtma', that is the big 'I' is also throbbing as 'I', 'I'. But, unlike in the case of 'manas', it is not a thought. What is it? This is its Nature - 'Swabhãva'. It throbs 'Aham!' 'Aham!' spontaneously. In Tamizh (language) it is said, 'Irundu ollir'. That is what we call as 'Conscious'-feeling. We beat someone and ask, "Can you feel? Do you feel it?" - The feeling, the conscious. And to know/to feel refers to the big 'I' within. That is 'Conscious'. Is there then a need for something else through which we have to know this 'Conscious'? NO! Absolutely not!

Listen to this very carefully. Here is this chair. I understand that there is a chair here. This chair is 'jada' (inert). I am 'Chaitanya'. With the help of 'Chaitanya' the 'jada' here is recognized. But, is there a need for another 'Chaitanya' to know this 'Chaitanya'? No. It is not necessary. Similarly, seeing yourself as the body, the world or the 'manas' are all only due to the 'Conscious' within. It is only because of the 'Ãtma Chaitanya' within that you see this body and the world. It is only because of this 'Ãtma Chaitanya' that you feel as if you (experienced/recognised as the body) are a 'Chaitanya', as if this inert body has 'Chaitanya, as if this 'prapancha' (Universe) has 'Chaitanya'.

Even this Maya is only because of this! When we experience sorrow we feel it is real. It is only the behaviour of the 'manas'. Is it not? When experiencing happiness we feel it to be true. There is a delusion ('brãnti') that all these have 'Chaitanya'. What is the reason for this delusion? The One that is within! The 'Chaitanya' within! It is only because of this 'Chaitanya' within that I am able to see, laugh and think! When it is so how can there be another 'Chaitanya' to know this ('Chaitanya')? There just cannot be another ‘Chaitanya’! There is only One ‘Chaitanya’. So, when we speak of 'Ãtma sãkshãtkãra' (Realization of Self) the question, "Who Realizes" should not arise at all. If such a question arises in you, it only goes to show that you have not comprehended the (Advaitic) philosophy.

Now, the Lord speaks on the 'lakshana' of a 'Sãdhak' (qualities of one who practices spiritual discipline). 'There is no use of reading any number of books. Please listen to the path (way) that I advocate.' 'Well! What is the way that you advocate?' So, Parameswara enlightens, ‘Mamadhai inri’ - (without ego/pride).

When Krishna addresses Arjuna (in Bhagavad Gita), on the battlefield, the Lord begins (in Jnãna Yoga), ‘Idam tu tey guhyatamam pravakshyãmi anasuyave! Jnãnam vigyãnasahitam yajjnãtva mokshyase ashubhãt’ --- “Oh! One who has no 'asooyai' (one who nurtures no malice)! I begin upadesa of this 'Ãtma vidya' to you." Similarly, here Parameswara says, “Mamadhai inri”. What does ‘Mamadhai’ mean? ‘Mama’ means Mine - ‘mamakãra’. ‘Mamadhai’ refers to this ‘attachment’ of ‘mine’. What is the foremost qualification of a sãdhak? The sense of ‘mine’ in everything should leave him - ‘mamadhai inri’.

We are just travellers in this life. We are just passers by in this world. When we enter a train, do we call it ours? We just allow the scenes to pass by. In Avaduta Gita, Dattãtreya says, "I have 24 Gurus." Amongst these he mentions the python. What does it do? It lives in an anthill. Do not own anything mentally. You may live at home. But do not hold the thought 'my home'. Do not own it mentally. Attachment to anything is an obstruction to 'Jnãna sãdhana'.

Why does one take to sanyãsa (ascetic life) for attaining Jnãna? Why should a 'Jnãna sãdhak' leave the world? Can't he do sãdhana living in the world? The joys and sorrows of the world should not affect him. He should not get attached to anything or anyone. However meritorious he is, joy or sorrow will affect him during the sãdhana period. So long as 'manas' exists, things of the world will certainly affect him. It is the intellect ('buddhi') that says that these should not affect him. But, the 'manas' will not listen to all that the 'buddhi' says. How can the 'manas' be controlled? Only through 'abhyãsa' (practice). 'Manas' cannot be controlled through any instruction/order. If you order the 'manas', "Hey! Mind! Henceforth behave properly," it will not listen. What should you do? Make it dance to your tune through practice. Gradually, by practice you can bring the mind under control. That is why Krishna says, “Abhyãsena tu Kaunteya vairãgyenna gruhyate” – "Oh! Arjuna! Through practice ('abhyãsa') and dispassion ('vairãgya') you can control the mind.' Only practice makes a man perfect.

All these 'upanyãsãs' (discourses) are only to know how to train the mind. We should, therefore, first grasp it with our 'buddhi' and lead the mind in the right way. This 'buddhi' is a 'sãrati' (charioteer). This 'sãrati' should lead the horse that is the mind in the right way. Guru, 'Grantãs' (Holy Texts) and 'Kãlakshepãs' (discourses) are only to learn the right way. All these help us in following the right path.

Mind will, therefore, not come to control by mere order - 'From tomorrow you should behave like this!' Do you know what this 'manas' does? It will bend down to practice. The example that I give frequently is the one related to a drunkard. The drunkard cries out, "I desire to come out of this habit". But, he is unable to come out of this habit of drinking. He actually wants to come out of it. The doctor has advised him against it. He, therefore, deeply yearns to come out of it. But, he is not able to. But, does this problem arise for one who has not got into such a practice? It does not. This is because he did not develop this habit at all. So, he has no qualms about getting out of any such habit. Therefore, never make a habit of any bad practice, even playfully. You may start it playfully but coming out of it will become a great problem. Do not commit the mistake of doing it even as a matter of test. Some have tried such habits with the feeling, "What can happen to me? Nothing can go wrong". But, such people have got caught in the net of bad habits and have later struggled to come out of it. So, do not make practice of any bad habit, for, one day you will face lot of problems getting out of it.

Secondly, we are now doing sãdhana. During the period of sãdhana we do have the 'manas'. In life we have attachments such as our children, parents, money, properties, job, etc. and when the 'manas' still exists, we experience joy or suffer sorrow to the extent of our attachment. Is this not true? Let us say that there is a big joint family. They have a big business. Our sorrow is proportionate to our inter-action with others. A poor man, a wealthy man or a Prime Minister, each faces trials and tribulations according to his lifestyle. The sorrows depend on the post - the place in the society. Thus, while we are doing sãdhana, the 'manas' will not pay heed to our advice not to feel distracted by the happenings around us. We know very well that we are in the wrong. But, will the 'manas' listen to our advice? We may get drowned in these waves of sorrows and struggle to come out of it. We may also give up our sãdhana! A serious 'mumukshu' (spiritual aspirant) who offers spiritual prayers may be pushed to the pitiable state of making ordinary 'loukiika' (worldly) prayers. What is the advice given to a sãdhak? Lessen your commitments as much as possible so that your interactions are reduced. Suppose you do not marry. You have no spouse. Therefore, you have no children. You have no parents-in-law or other relationships that crop up with marriage. To this extent your commitments are not widened. This is because during your sãdhana you will be unable to face sorrows related to these. This is the reason that a sanyãsi renounces his family.

What does one who practices dhyãna feel? He desires to be alone. You are only a sãdhak now. If you gain Jnãna, then there is nothing to worry about. Since you are only a sãdhak now, the intensity of sorrows does affect you. It does have an impact on you. If these affect you, you may move away from your (spiritual) path.

A sanyãsi, therefore, leaves home. If he remains at home, he has to play the part of a husband to his wife, father to his children, son to his parents, etc. He has to take on so many roles. Once he renounces the world there is only one relationship. He is ‘sishya’ (disciple) to his Guru. All other roles drop away. He is no more a husband, no more a father, no more a son, etc. The role of a ‘sishya’ to his Guru does not bind him. On the contrary, it releases him from bondage! He now has only one ‘banda’ (bond). And what for is this ‘banda’? This ‘banda’ has been created only to free himself from all other ‘bandãs’! So, one cannot call it a ‘banda’ in the ordinary sense.

If you can avoid such 'bandãs' arising out of circumstances, it will be of immense help in your sãdhana. You may question me, "Sir! You say everything happens as per 'prãrabda'. How then can I avoid marriage or anything else in my life?" Now, this is entirely different. We need not make any effort to create a new relationship. However, it is different if life's events were to take a turn otherwise. Well! Let us say that I have been destined to live for a hundred years. Would I then lie down in the middle of a busy road? Would I think - "After all, I am destined to live; so nothing can happen to me! Let me see what happens to me [if I lie down on the road]?(!)" Will it not be sheer foolishness to behave in such a fashion? To argue on such lines is baseless. Destiny is different. Life is being guided by destiny, no doubt. We should learn to safeguard ourselves with whatever Bhagavãn has given us. When we go to bed, don't we bolt the house from within? Do we keep the doors open? After all, everything is being guided by destiny. So, why lock the doors? Do we think on such lines? Does anyone behave like this? No. Nobody thinks or behaves on such lines. Therefore, the above argument does not hold good. When our life runs as per 'prãrabda' why should we exert effort on such lines is the question that arises. Similarly, the question when the 'manas' itself is 'jada' why should we keep it cheerful, too, arises. You should understand that these apply to the 'vyavahãra' (the world that is being experienced by you).

The 'manas' invariably exists whether we possess anything else or not. A person is born blind; another is born deaf, yet another is born dumb while someone is born without a hand or both. But, is anyone born without 'manas'? Nobody is born without a 'manas'! Someone may be born without a proper 'manas'! But never without a 'manas'!
This sãdhana as advocated by Ramana is not a 'mano maya' sãdhana.

Therefore, what does Ramana say when he uses the term ‘mamadhai inri’ ? He asks you to give up the feeling of 'mine'. One should drop this feeling of 'mine' towards everything. Look at this world in three dimensions. What does this mean? Someone like Maha Periyava comes to occupy the 'Peetha' of a great Mutt. (He came to the 'Peetha' at the age of 13) 'Kanakãbhisheka' is performed for him. He goes around the 'loka' (world) doing 'prachãra' (propaganda). His time on the 'Peetha' comes to an end. He gives up the 'Peetha and lives detached. A new Swamiji comes to the 'Peetha'. He now goes around the world doing 'prachãra'. This is the way the world runs. Do you understand? One comes to an end and another begins! Likewise, some 50 years back our grandparents lived in this world interacting as if this world was true. Now where are they? No sign of their having lived! We also have a role in this world. But, however great a personality is, he has to leave this world one day whether he desires or not. But, he does not leave the world once for all. He takes birth again, if 'vãsanãs' still exist. This is the fact. When we look at it in three dimensions we find that our forefathers would have had a circle of friends and relatives and involved themselves in various activities believing it all to be real. They had also spent their lives exactly the way we are spending it now! But where are all of them and their related activities? Gone! What a great Mãya is this! They would have borrowed money, lent money, gone to court for recovery, fought over property, etc. But, all these are not really true. This is an illusion ('brãnti') created by the 'anitya' (impermanence) of time. Is this not the fact?

Man is ever in the net of Mãya. What does this Mãya do? When I was a child attending school I used to think, "When will I become big? Father is refusing to sign the mark sheet given at school! I am unable to face the teacher. I have to face such innumerable troubles! If only I were big I would be spared of all these problems. I could earn on my own and be free!" In every stage of our life we face lot of problems. Problem need not necessarily mean something very serious. Even the day when the mark sheet is being given at school it is a problem for the child! At every stage of our life we face some problem or the other related to that age. But, today we may feel, "How happy and carefree I was in days past!" This is only an illusion ('brahmai'). This is because we have forgotten the suffering undergone in days past and we feel as if we had been enjoying only happiness then. It is not at all true. This is only the Mãya of the 'manas'. There has to be something to keep pushing us ('pravriti') into the world. Only then can we go through our karmas. So, this Mãya throws a veil over our eyes. We feel that we had enjoyed a good life in days past. The sorrows of life are not in our memory. The intensity of sorrows lessens whereas the intensity of happiness stays.

A couple had spent their life in a village. They lived with all the comforts of a village life - big house, cattle, and recognition amongst the villagers - as would a landlord of a village enjoy name, fame and power. If it had been a joint family, sisters, aunts, uncles and other members would have been around. Gradually life changed. Their son went over to the city for employment. The father, too, wound up his life in the village and joined his son in the city. He always kept recalling his days in the village. He would say, "What a great life we had in the village! There used to be cows at home. Many used to visit us. My aunt and sister used to be around. The temple authorities used to seek my permission for celebrating the 'Utsav' (festival)." He suddenly developed the desire to purchase back the village house that had been sold and live there. His son, who was quite wealthy in the city, being sympathetic, bought back the bungalow in the village for his father. He wanted his father to be happy. The parents went back to the village home. But, they could not live there for more than ten days and returned to the city! This is because now only the house remains. The people who had lived there earlier were not present. The aunt had died; the sister had been married and had left for her home. It was very difficult to take care of the cows and calves. People of the village were not the same. So, he now regretted his return to the village home. Had he not returned to his village home he would have at least had the benefit of enjoying the days gone by, in his imagination! But what has happened now? He has experienced reality. So, now only this would stay with him!

Thus, in this life in the world, when we look back at our past it would only appear to be days spent happily. But, life is a mixture of both joy and sorrow. At each stage, at that hour, there is some sorrow or joy experienced. If, on a day a family member does not return home on time we experience great anxiety. For that moment it creates great worry. Life is like this. On what are all these feelings of tension based? - 'I have been insulted', 'I am facing sorrow in life', etc. - it is then that you should be without the feeling of 'mine' (‘mamadhai inri’).So, do not relate anything to yourself. Each and everything affects you only if you relate it to yourself - to the extent you relate it to yourself. Now, some people died in Yerwadi. When we read this in the newspaper or see it on the television we feel sad. But, this feeling of sorrow deepens proportionately to the closeness of its relationship with us. Suppose, it was to occur in Chennai city where we live, it affects us deeply. This is because it has occurred in 'my' city. 'My' community, 'my' country, 'my' people, 'my' religion; the feeling of distress is more when it is related to 'mine'. Suppose, some Hindus were killed, we immediately react very strongly to it. Why? This is because we relate ourselves to it. They belong to 'my' religion. Suppose a child meets with unnatural death in a family. What does the affected one think? 'God is blind! The pujas that I had been performing all these days have been a sheer waste. I will not perform any puja because God is so cruel.' If this were true, then this person should have thought on similar lines and stopped performing puja when such deaths occurred in the world earlier and elsewhere. So many children meet with similar deaths. It is only when it is 'my' child does it affect him deeply. It is only now that he relates it to himself. Do you understand what I am conveying? In everything we hold a 'mamakãra' (mine). Therefore, ‘mamadhai inri’ - be without the feeling of ‘mine’.

Understand one thing well. You have come into this world. Bhagavãn has bestowed you with all the necessities. This world is only transitory. We travel by train. There are many others traveling along with us. Some alight before us; and some after us. We do not know whom God will call before us; and whom after us. This is only a journey undertaken. Others come along with us in this journey for a while. We laugh with some, we quarrel with some. We meet and interact in various ways and disperse. That is all!

So, you have come into this world only to 'Realize' - to attain the Almighty. Only to enjoy the Bliss - the perpetual Bliss and not to return to this world. You should always work towards this. This thought should always be in you, intensely. What is 'dur nadathai' (misbehaviour)? Do you know which is the worst fault? Every time you move away from your spiritual path you commit the worst mistake. Even if it were a virtuous deed! Any activity other than the one leading you to 'Realization' is 'dur nadathai'. This is the worst crime committed. You are not doing your duty. You should feel guilty for it because the very purpose of creation is only to 'Realize'. Therefore, ‘mamadhai inri’. "

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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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