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.

Sri Sri Swamiji,

" ‘Mamadhai inri karunai manni’ - What does ‘karunai manni’ mean? Be affectionate towards all. In ‘Who am I’, Ramana says, “When one gives another, it is akin to giving unto oneself. If only this were known, would anyone stop giving?” This can be seen from two angles. One angle is that everything is verily Brahman - ‘Sarvam Brahma mayam re! re!’ Since everything is only Brahman, when one gives another, it is only giving unto himself. Only when there are two, the feeling of one giving another arises. When there is no duality how can I give someone else? When no other - a second - exists where is the question of one giving another? This is Advaitic 'riiti' (way/angle).

The second angle is, in 'vyavahãra riiti' (worldly perception), if you do 'dãna' (charity) you earn 'punya' (good merit). So, you enjoy 'shreyas' (prosperity). Thus, whenever you give you are only giving unto yourself because it is going to do good to you. 'Owvaiyãr' (the great Tamizh saintly poet) says, “Eeyachhurakkum perunjchelvam” -prosperity flows in abundance. Wealth is the result of 'dãna'.

Some may question, "I have done lot of 'dãna' but I have not been blessed with any wealth?" The answer for this is, " 'Dãna' should be done to the right person." If you worship Krishna you will attain Moksha. But, should you not know how to go about it? If you bathe in holy rivers, you earn 'punya'. But, should you not know which river is holy and how to go about the 'snãna' (holy bath)? One should do 'dãna' as prescribed by the Shãstras. If you offer some coins to someone on the street and claim to have done lot of charity, it cannot be accepted. ‘Shriya deyam, Hriya deyam, shraddhaya deyam, ashraddhaya adeyam…’ says the Vedas.

Do you know what 'shraddha' means here? Let us say that I have decided to do 'dãna'. I must choose the right recipient for it. This is 'shraddha'. 'Shraddha' does not only mean offering with reverence and in all humility. Know about an act thoroughly before performing it. You should learn everything about it before executing it. This is 'shraddha'. This is the deeper definition of 'shraddha'. To whom should you give, what is to be given, why should it be given and when should it be given. So, 'shraddhaya deyam'. If you do good, certainly you will reap good, provided you know what is good. Money is the most valuable thing in this world - very rare to come by. I am speaking here on the lines of 'vyavahãra' (worldly practice). And when you spend money think and spend well. Spend it towards good activities. What is the basis for this? Only the Shãstras. This is because we (our mind) can look at an act from various angles. There is a story in the Mahãbhãrata to illustrate this.

Once, a couple had lost their only child and had brought the body to the graveyard for cremation. In the graveyard, there lived a vulture and a fox. Both lived on the remains of the carcasses. It was nearing dusk and the grief stricken parents were unable to part with their child's body. They sat by the corpse crying inconsolably. This worried the vulture, which was one up on the fox during daytime. Meanwhile, the fox was hoping that the parents would stay on till sunset because he could feast on the body all by himself. The vulture went up to the parents and told them," Everyone in this world has to die one day. So, what is the use of worrying? Do you think your child is going to be revived just because you sit here crying? Besides, evil spirits haunt this place after sunset. So, it would be better if you would leave now!" Seeing this, the fox went up to them and said," I know how dear this child is to you. This is the last time you can see his innocent face. So, stay as long as you can and see his face to your heart's content!"

‘Mamadai inri karunai manni Boodangal ellãme abhayam thandu’ - Do not relate yourself with anything or anyone. A sãdhak lives in the world. We are dependant on others for so many things in different ways. Will a child grow without parents? Can we eat food without cooking for others? Can we cook without the basic materials for it? Will these raw materials produce by themselves? So, what is meant here by, 'Do not relate yourself with anything or anyone'? Do not interact more than required. If you interact too much, 'mamakãra' (mine) will grow deeper and deeper. I do accept that some basic needs are required to lead a life in this world. Only lessen your needs as much as possible. You will then have 'mamakãra' only in very few things, instead of on lot many things and even this little 'mamakãra' will be wiped out through your sãdhana. Do not deepen it.

‘Mamadai inri karunai manni’ - Be affectionate towards all. Once, early morning around 2 a.m. Maha Periyava was speaking with me. Maha Periyava was an avid reader. He was around 88 or 90 years when I met Him. He used to have a torchlight, a lens, Ganga water, Vibhuti container and lot of books in his ‘mena’ (palanquin). While I took leave of Him, Maha Periyava gave me a fruit and said, “Be affectionate towards all”. ‘Mamadai inri karunai manni’ - You should develop affection towards all beings. ‘Boodangal thamakkellãme abhayanthandu’ - Grant refuge to all beings. (‘boodangal’ refers to all beings including animals and birds).Does this mean that you have to protect all around or start a zoo? No! It should not be understood in this manner. No one and nothing should fear you. Leave alone an animal or a bird; even a man should not fear you. We find some persons always in 'piping hot' temper! We do not go near him at all. Just a look at him keeps us away! He need not even show his bad temper to us outwardly. What is the reason for this? The vibration that radiates from him. If we become 'shãntam' (quiet due to inner peace), calm/peaceful vibrations emanate from us. Then, even animals and birds do not dread us. This is seen in Chaitanya Mahaprabhu's life. When he performed Nãmasankirtan, even wild animals like lion and tiger joined him! Many such 'charitrãs' can be narrated.

Vallimalai Swamigal's life is another. He used to sing 'Thirupugazh' (devotional verses on Lord Muruga). Gangãdeeswarar temple is in Purasawãlkam (Chennai, Tamizh Nadu, India). This swamigal used to wear only a loincloth. His hands used to hold a 'tamboora' and he was always found to be rendering 'Thirupugazh'. Today, we find many singing 'Thirupugazh'. It was Vallimalai Swamigal who set it to tune. Mahãns' 'vãk' (words) are 'Divya vãni' (divine sound). We sing so many songs. But, some of them are very attractive. Why? They are the words of Mahãns. When we sing Mahãns' songs, it attracts us. It touches our hearts. This is because the words ('vãk'), the tune ('rãga'), the beat ('tãla') are all divine. The 'gãnam' (music/song) attracts us. 'Thirupugazh' was set to tune by many persons. But, only after Vallimalai swamigal set it to tune did it become very popular. Now, you find it being sung all over the country.

Vallimalai is a place near Thiruvalam. Vallimalai is the mountain ('malai' means mountain) where Valli (consort of Lord Muruga) lived. It is here that Lord Muruga met and married Valli. All incidents related to this event took place here. The samãdhi of Vallimalai swamigal is in the very cave where Lord Muruga married Valli. People fear climbing this mountain, which stands alone. This swamigal used to go up this mountain and perform tapas. Songs used to spring forth from his heart. A goddess appeared before him and the swamigal asked her, "Who are you?" She said, "Are not songs on me springing forth ('pongi' 'pongi') from you in a gush?" So, naming her 'Pongi Amman', she has been installed in that place. Sãdhurãm, a disciple of Vallimalai swamigal, has also built a temple for this 'Pongi amman' in Nangainallur (Chennai). Vallimalai swamigal's Guru was none other than Seshãdri swamigal.

What did Seshãdri swamigal’s mother tell him at her deathbed? She told him, ‘Smaranena mukti Arunãchalam!’ (The very thought of Arunãchala bestows liberation). There is a sloka in Siva ‘mãnasiika puja’ (mental worship of Lord Siva)
‘Ãtma tvam, girijã matih
   Sahcharãh prãnah, Shariiram griham,
Puja te vishayopabhogarachana
   Nidrã samãdhistitih |
Sanchãrah padayoh pradakshinãvidhih
   Stotrãnni sarva giro
Yadyatkarma karomi tattadakhilam
   Shambho tavãrãdhanam ||
-- ‘Hey! Shambho (Lord Siva)! Thou art my ‘Ãtma’, Girija (Pãrvati, consort of Lord Siva - the daughter of Himavãn) - ‘my buddhi’ (intellect), my ‘prãna’ (breath) -thy ‘kinkarãs’ (attendants), this body - thy ‘mandiram’(temple), enjoyment of pleasures - thy ‘puja’, sleep - the state of ‘samadhi’, all my loitering - thy ‘pradakshina’ (circumambulation), all words uttered by me - thy ‘stotras’ (verses in praise), all work done by me -thy ‘ãrãdhana’ (worship)!’

This seems almost like a translation of the stotra in Soundarya lahiri -
‘Japo jalpah shilpam
   Sakalamapi mudrãvirachanã
Gatih prãdakshinyakramannana -
   Shãnãdyãhutividih |
Prannãmah sanveshah sukhamakhila
   Mãtmãrpannadrishã
Saparyãparyãyastava bhavatu
   Yanme vilasitam ||
-- ‘Devi! Let all my talks be ‘japa’, all my activities ‘mudrãs’, my loitering ‘pradakshina’, all that I eat ‘naivedya’ (offering), my sleep ‘state of samadhi’, all that I enjoy be ‘the puja to thee’ with the ‘bhãva’ (feeling) of an offering to the ‘Ãtma’. Seshãdri swamigal’s mother chanted this sloka in her ‘antima smarana’ (deathbed).

Later, Seshãdri swamigal chanted this sloka to Vallimalai swamigal (when they met on the Arunãchala mountain) and asked him, "Is there a similar verse in 'Thirupugazh? Chant it". There is a sloka in 'Thirupugazh' carrying the same meaning. Seshãdri swamigal then said to Vallimalai swamigal, "Keep singing 'Thirugpugazh'. That is your Mantra. I need not give you any other 'upadesa'." Vallimalai swamigal invited Seshãdri swamigal to Vallimalai. So, Seshadri swamigal accompanied him to the station and boarded the train. But, Seshãdri swamigal jumped down from the train as it began to move away from Thiruvannãmalai station! However, when Vallimalai swamigal reached Vallimalai he found Seshãdri swamigal there in the form of a bandicoot! Seshãdri swamigal used to visit him in different forms. Thus goes the 'charitra'. After Vallimalai swamigal set 'Thirupugazh' to 'rãga' and 'tãla', it became very popular.

Gandarvas and devas move about in space, singing. Mahãns have the power to hear the singing of devas. They keep listening to the singing of devas and absorb their 'bruga', 'sangati' and 'rãga chãya'. Since they bring these into their own songs, their music magnetizes us. Thus, 'Thirupugazh' became very popular. Listening to the divine tune, all felt the desire to sing it. It was only after Vallimalai swamigal's period, has it become so popular. Prior to it, some who sang the 'Thevãram' (devotional verses on Lord Siva) in temples sang a few verses from 'Thirupugazh', too.

Once, this Vallimalai swamigal was singing and explaining the meaning of 'Thirupugazh' near Gangãdeeswarar koil in Purasawãlkam. A cheetah appeared from nowhere! No one knows how this happened. People there were scared stiff. The Swami called the cheetah, "Come here!" It came up to him and lay down quietly! The Swami continued with his 'Thirupugazh'. This is because Mahãns are calm and peaceful ('shãntam'). Therefore, birds and animals also remain calm in their presence.

So, what does ‘abhayam thandu’ mean? It does not mean that you have to go about protecting all around. 'Nirbhayo nirbaro' - Nobody should fear you. Likewise, you should not fear anyone else. When does fear arise? Only where there is 'dwaita' (duality). Only when there is something other than you, should you fear it? If there is nothing other than you, how can you experience fear? So, one who experiences fear for/of something is not a real 'Advaiti'! When he keeps saying that there is only One and no other, how can he experience fear? What can instill fear in him? Therefore, there should be no fear for anything. You should remain ‘nirbhayanãi’ (without fear). And none should fear you.

‘Nirbhayo nirbaro’ -Do not be a burden to anyone in this world. You should not be a burden even to 'Prithvi' (Earth). When do you cease to be a burden to 'Prithvi'? If you keep doing 'Ãtma Vichãra' (Self-enquiry), then you are not a burden to 'Prithvi'. If you keep chanting Bhagavan Nãma, She ('Prithvi') will not consider you a burden. 'Nirbhayo nirbaro'. So, do not be a burden to anyone. The world should not be a burden to you and you should not be a burden to anyone. When is the world a burden to you? When we involve ourselves in this world - when we go about doing 'vyavahãra' (work) with our 'manas' we get fed up with all the happenings. We feel, "Enough of this world, this life!" But, if we move inward joyfully, then nothing affects us. Let the world be. The existence or non-existence of the world should not affect us. We should, therefore, bring that state where we are able to live in this world without being connected with it in anyway.

This is the reason Mahãns sing, "Janmani Janmani" - birth after birth! They do not fear birth because the world does not affect them as it affects us. When the Mahãns move about in the world, they eat, sleep, talk with us and do all the other things that we do. Outwardly there does not appear to be any difference between their lives and ours. But, if a person could understand the visions that they have, their other experiences ('anubhav'), their 'stiti' (state), he would be aghast as to how these Mahãns move about so easily in this world! People speak of the seven wonders of the world. But, these are not the real wonders. The real wonder is the way Mahãns wander about in this world, in spite of their high state! Seshãdri swamigal could see devas above. The state of Mahans is entirely different; incomprehensible. If we read Maha Periyava's life, we find lot of 'pramãna' (proof) for 'amãnushya' (super human) experiences that he had undergone. They can see devas, the 'ashta vasus', etc. Not only do they have the power to visit Vaikunta but also the power to send those who desire it! Is it then not a wonder that while being in such high state they remain and mix with everyone in the world?

Once Yogi (Yogi Rãmsuratkumãr) while speaking to his devotees, said, "If this beggar desires he can make this whole Universe into a small clay ball and put it in his pocket!" This great Yogi had the power to destroy and again create this big Universe! But, they possess one great quality - 'Karuna' (compassion). It is only because of this that they wander about in this 'jana samudra' (ocean of people). What does their presence in the world do (to us)? It helps in motivating us to get away from this cycle of repeated births and deaths and yearn for 'Ãtma swaroopa/Bhagavãn'. Their 'darshan' and 'sanga' (company) help us in attaining liberation quickly. Depending on his maturity, every person who comes to the presence of the Mahãtmas receives opportunity to attain liberation.

What a lot of 'anubhava' they have! Ramana Maharishi goes on Giri Pradakshina (circumambulation of the Arunãchala hill). From high up, the six 'Krithika' stars come down and prostrate to him! Vãsudeva Thatha's charitra shows that he experienced all that have been said in 'Vaikunta gathyam'! He goes to Sri Vaikunta in this physical body. A chariot comes down to take him. He places his foot on the head of none less than the God of Death (Lord Yama) to climb on the chariot! It carries him across 'Surya mandala', 'Chandra mandala' and other 'lokãs' to reach Sri Vaikunta. He then returns to the earth ('bhoomi'). This 'bhoomi' is filled with avarice, hatred, jealousy, etc. How is this body of ours? Filled with excreta, blood, flesh and bones. How is the earth? Bhooma Devi has been made impure by 'mala moothrãdi' (filth). Deva Lokãs are pure. There is no 'mala moothrãdi' there. Devas do not experience death, hunger and sleep. Here, the earth, the body, the people - are all impure. Why then do Mahãns step on to this totally impure, filthy earth? Only out of sheer compassion ('Parama karunai')! To redeem ('udhdhãrana') each and every jiva! Talking with us or helping us out of any problem is only a part of this and not the real purpose of their incarnation here.

What is the purpose - the only purpose - of incarnation? To Liberate!

Mahãns incarnate only to take each and every jiva to the Lotus Feet of Bhagavãn. We may render lot of 'upakãra' (help) in this world. We may offer some food to the hungry; clothing to one who has no clothes to wear; medicines to the sick, etc. We perform samaritan's work. There are innumerable 'paropakãra' (samaritan's work) being performed. But, which is the best of all 'paropakãras'? Bestowing 'Jnãna' (Knowledge of the Self). Why? Mahãns stop crores and crores of 'janmãs' (births) and save the 'jiva'! Can there be another 'paropakãra' equal to this one 'paropakãra'? Right now the 'jiva' is drowned in and tormented by 'dukkha samudra' (the ocean of sorrow). The Mahãn just wipes out this 'dukkha samudra' and blesses him with the highest Bliss ('perãnandam'). Can there be another great samaritan other than the one who bestows (the highest) Bliss on you? That is why the Sadguru is said to be 'Ãtma bandu'. What does 'Ãtma bandu' mean? Several Mahãns incarnate in different places in this world and redeem the 'jivas' from this 'samsãra'. Their only aim is to redeem ('udhdhãrana') the 'jivas'.

One Mahãn may vary from another in his way of dressing, speaking or bestowing upadesa. Thiruvalam Swamigal used to say, "You should abstain from eating meat. Those who eat meat should not come to me." Vallalãr also used to say the same thing. Whereas, 'Shirdi' Sai Baba used to cook meat and distribute it! Vivekãnanda has eaten meat. These are all things of 'vyavahãra'. We should not take these into consideration. If you desire to follow, then follow what has been prescribed by the Shãstras, which is 'nirbhaya' (bereft of fear). Otherwise, follow unquestioningly whatever has been advocated to you directly by your Guru. Those who are devoted to Thiruvalam Swamigal can follow his words. The style of living of each Mahãn varies greatly. No two Mahãns are alike. Their 'upadesas' (advice) will not be the same. Their 'upãsana' (way of worship) will not be alike. Their 'mãrga'(path) will not be the same. But, the goal is the same. The place of destination is the same. Whatever Aadi Sankara, Ramana, Maha Periyava, Brahmendra or Rãmakrishna Paramahamsa spoke about 'Ãtma' is the same. They do not differ in this.

It is known that Maharishis like Yagnyavalkya, who is said to be the Guru for Advaita, had deep fervor in keeping their vision turned inwards. From their charitras we find that they always had their vision turned inward. 'Brihadãranya' Upanishad is the one that speaks of this Maharishi giving 'upadesa' to his wife Maithreyi. Yagnyavalkya had two wives - Maithreyi and Gãrgi. He was an emperor. He enjoyed a colossal palace, innumerable servants, good wives and all other comforts. What did such a king say? 'I am leaving for the forest to do tapas!' Upanishad speaks of innumerable 'Ãtma tattva' like Nãchiketa charitra. So, this Maharshi announced his renunciation of this world to do tapas in the forest. He called his wives and said, "You two should not face any difficulty in dividing the kingdom amongst yourself after my departure. So, tell me what you desire and I will divide it between you both, before leaving." Gãrgi demanded this and that. The king gave her all that she desired. But, Maithreyi did not ask for anything. The king asked her, "Maithreyi! You have not asked for anything!" Maithreyi said, "You have such a big palace. The throne is still with you. No one has forced you out of it. You have a big kingdom, enormous wealth, innumerable servants, huge army and many women for enjoyment. Are you a fool to throw away all these to leave for the forest? No! You are not a fool! It means you are going in search of something higher. So, I do not want any of these. Give me that you are going to gain!" A man will give up what he already possesses only for something higher. Is that not so? So, if one is giving up his kingdom, wealth, wives, children and all other things, it only means that he is seeking something higher. Therefore, the smart Maithreyi demanded, "Why do you wish to cheat me of it? Give me that higher wealth. You must give 'upadesa' of that!" So, the king gave 'upadesa' of 'Ãtma tattva' to Maithreyi. This is Brihadãranya Upanishad.

How does the Upanishad spell out 'Ãtma tattva'? It first narrates a 'charitra' charmingly. Gives a fine 'avatãrikai' (introduction). Can anyone write/set up such attractive 'avatãrikai'? Kathopanishad narrates Nãchiketa charitra in an appealing way. Nãchiketa puts forth innumerable questions to Yama (Lord of Death). Thus, each Upanishad contains such innumerable interesting stories to explain 'Ãtma tattva'. The one hundred and eight Upanishads narrate interesting stories to elucidate 'Ãtma tattva'.

‘Karunai manni bhoodangal thamakkellãme abhayanthandu’ -What should you do every moment? Think -- today I am happy. There are so many in this world that suffer from the vagaries of life - disease, financial problems, no proper interaction amongst family members, etc. The worst of all sorrows is disobedience of children. The parents suffer unbearable misery due to the waywardness of their children. There is no worse sorrow for the parents. People suffer such untold miseries.

Gopis say, 'Vishwato bhayam' - the world is frightening. But, actually Bhagavãn is protecting them so well that they can say, 'Vishwato madhuram!' - the world is very sweet (appealing)! If Bhagavãn has bestowed you with happiness and comfort, then begin to do japa and dhyãna from today. Do not participate in worldly pastimes because you are in happiness. Do not involve yourself in worldly pursuits. We do not need them. While so many are suffering in various ways has Bhagavãn not placed us in a very agreeable atmosphere? Why has the Lord bestowed us with a comfortable life? Not to spend our time in worldly pastimes and lose out on the purpose of life! We can make this 'sariira' (physical body) 'amrita mayam' (deathless); we can live a deathless life! Therefore, begin practice of the path from today.

‘Mamadhai inri karunai manni bhoodangal thamakkellãme abhayanthandu’ - None should fear you. If you are affectionate to all nobody will fear you.

‘Mumukshuvãi’ - You should hold on tightly to the thought of attaining 'Ãtma sãkshãtkãra'. Do you know who will get caught in the nets of 'siddhis' (supernatural faculties)? When a person does japa and dhyãna he earns 'ashtamã siddhis' (eight supernatural faculties). Who gets caught in the net of 'ashtamã siddhis'? A person with 'rajasic' tendency does not like to sit idle. He may happen to listen to 'Ãtma tattva' and learn to do 'vichãra' (Self-enquiry) or Nãma japa. Determined that he is, he will exert concerted effort. But, he may not have any desire to attain 'Brahma Sãkshãtkãra' ('Realization'). He will not entertain any deep desire for attaining 'Brahma Sãkshãtkãra'. So, what happens? In his path of japa and dhyãna he attains 'siddhis'. Since his goal is not 'Realization', he falls, halfway through his sãdhanas, in these 'alpa' (silly) 'siddhis'. Even to do japa of 'durmantras' (evil mantras) one should work strenuously. He cannot attain it without any effort. Let us consider one who robs and one who works honestly. Both endeavor to attain their goal. Both of them try hard. The former may not be good but he possesses the quality of working hard. He tries hard. When such a person does japa he attains 'ashtamã siddhis'. He feels fascinated by these.

Even Viswãmitra performed 'tapas', not so much for attaining 'Brahma Sãkshãtkãra' as much as a challenge to achieve an equal status to Sage Vasishta. It was because of such intention that he repeatedly failed in his tapas. Had he learnt the greatness of 'Ãtma tattva' and performed tapas with 'Brahma Sãkshãtkãra' as the goal, he would not have fallen in his tapas. The 'Ãnanda' (Bliss) earned out of knowing the greatness of 'Ãtma Sãkshãtkãra' is different, indeed! Do you know how the Mahatmas hold themselves? Let us say I am walking down the street. Someone comes to hit me. Suppose I am a weak person who has not the strength to hit back, I walk away quietly. In this case I am a coward. Suppose, I am a person who has the power to hit back and yet walk away quietly! This shows that I am really brave. I have the tapas to hit back the one who gives me trouble, yet I remain calm. This is bravery. Likewise, one who has earned 'siddhis' should ignore them as needless. In spite of 'ashtamã siddhis' in his possession, he should not use them. Lord Rãma lived, hiding his power of tapas, all through his life. He lived like an ordinary human. Maha Periyava lived like this. Such Mahãtmas earn great powers from their tapas. But, they use it only for 'Bhagavat sãkshãtkãra' and will never use them for trifling/silly matters. Where should all these tapas be offered? - For 'Bhagavat sãkshãtkãra' (attainment of Bhagavãn). They should not be wasted on trifling worldly matters.

I am doing lot of dhyãna, japa, Nãmasankirtan, Bhãgavata pãrayana, Utsava, etc. but, never have I prayed for anything to Perumãl - worldly or otherwise! I enjoy performing prabodanam, puja, etc. I take pleasure in doing all these. That is all! There is no intention behind it. How do I feel? Let me keep doing all these and those who come here will attain whatever they come here for. Let me leave everything to Bhagavãn. I hold myself just as a father who takes care of everyone in the family dutifully. Bhagavãn takes care of those who come here and blesses them according to their intention and sincerity. It all depends on each one's faith and involvement. So, I do not pray for anything to Bhagavãn. There is no need for it. Do we know what is good or bad for us? Similarly, I do not remember about any 'shakti' that I have. I do not keep it all in my memory. Such thoughts should never rise in us. We should go about in the world just as an ordinary man does. Therefore, Ramana says, ‘boodangal thamakkellãme abhayan thandu’.

‘Abhayan thandu’ - There should be no problem for anyone from you. ‘Mumukshuvãi’ -Let there be deep desire to attain 'Brahmasãkshãtkãra'. Do not compromise even slightly on the thought of attainment of Bhagavãn (the highest) being the very purpose, the very goal of life. If you entertain any doubt on these lines, then there is lot of likelihood for you to fall down from your tapas. Why? As we progress in our tapas we will have varied experiences. Suppose, you see some 'jyoti' (light) or some such thing, you may feel that this is destination and stop there. As divinity exhibits itself in the body, invariably one finds 'gãnti' (lustre), 'ãkarshana' (attraction), beauty and many kinds of 'shakti' in it. Many mistake this to be final and stop there.

Rãmakrishna Paramahamsa gives a very apt illustration for this. A flight of stairs run to the terrace. One who knows nothing about the terrace questions, after climbing four steps, if that is the terrace? But, on reaching the terrace none would put forth such a question because through direct experience he realizes that it is the terrace. Similarly, during spiritual sãdhana, one keeps wondering at each step if that is 'Brahman' because even as he proceeds in spiritual discipline he experiences darshan of 'jyoti' and 'nãda shabda' (divine sound). A 'jyoti' always burns in the spot between the two eyebrows. A 'jwãla' (flame) shoots up the 'moolãdhãra'. Lot of visions is experienced in 'Sahasrãra', viz. dance of Natarãja, 'shakti tãndava', etc. Many stop then, mesmerized by these. Rãmakrishna Paramahamsa used to say, "As long as one keeps asking if what was experienced/seen is 'Ãtma', be sure that it is not the 'Ãtma!" This is because one who experiences the 'Ãtma' will not raise any question at all! No such doubt will arise in him. When such a doubt arises be sure that it is not the 'Ãtma'. For one who has had 'Bhagavat Sãkshãtkãra' there is no need to verify it. If someone asks, "Last night I did dhyãna and saw something. Is that Bhagavãn?" You can boldly say, "No! It was not Bhagavãn!" Why? This is because one who has 'seen' Bhagavãn will not raise such a question. Questions arise only till attaining 'poornatva' (Fullness/Oneness). No question arises in one who has attained 'poornatva'.

So, Ramana says, ‘mumukshuvãi’ - - Keep listening ('sravana') to the Guru repeatedly on Advaita and learn the 'paripoorna' (True) state of 'Ãtma sãkshãtkãra'. Learn what this state is; learn the 'lãba' (profit) of it; learn the way to attain it and be a 'mumukshu'. Who is a 'mumukshu'? One who is resolute in attaining Moksha.

‘Yogathil tharparanãi’ - The other day I spoke on ‘Yoga’- Bhakti Yoga and Bhakti Mãrga. Do intense ‘Brahma vichãra’.

‘Odhi kalothirathin eka vazhi nirka visaindu’ - How should you do ‘Brahma vichãra’? Read the path shown in Devi Kãlotram and proceed in it steadily and one-pointedly. Stop reading other books.

I read a very appealing article on Sri Chandrasekhara Bhãrati (of Sringeri peetha) in the magazine Mountain Path. Sri Chandrasekhara Bhãrati, once lectured on ' Vivekachoodãmani' (work of Adi Sankara) in the branch of their Mutt in Bangalore. His commentary on Vivekachoodamani is very popular. His 'charitra' is wonderful. Maha Periyava has written, in 'Deivathin kural', that it would suffice for those who take to ascetic life in the forthcoming 200 years to wear only the ochre robe and tonsure their heads. This is because the intense tapas performed by Chandrasekhara Bhãrati will protect them! He has done tapas that equals the tapas of all the ascetics who would come during the next 200 years! Even as a child his vision was turned inward. He was ever in dhyãna and japa. He used to say, "I am a 'Sanyãsi' first and only then a 'peetãdhipati'." His life is wonderful.

The Sringeri Mutt in Banglore is very beautiful. I had once discoursed on 'Bhakta Vijayam' there. It is a massive old construction. Sri Chandrasekhara Bhãrati had once lectured on Vivekachoodãmani here. On the closing day, a person went up to him with tears in his eyes. Chandrasekhara Bhãrati aksed him the reason for his tears. The man said, "Seeing and listening to you all these days I have developed affection for you. I now feel grieved that you are leaving town." Chandrasekhara Bhãrati said, "Why do you cry? It is I who should shed tears!" The man looked perplexed. Chandrasekhara Bhãrati explained, "All through my lecture I have said that Guru is not just the 'sariira' (physical body) but 'Ãtma swaroopa'. Even after listening to this, you are shedding tears mistaking the Guru to be 'sariira'. Therefore, it is I who should shed tears and not you!"

Never swerve from the thought of attaining 'Brahma Sãkshãtkãra'. Do not compromise on this, ever. Practice and proceed every moment in 'Ãtma vichãra'. Follow the path shown in Devi Kãlotram. "

" GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

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

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