Devi Kãlotram - Day 4
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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.

“If Bhagavãn demands anything from us while we do not have the capacity to offer, would it not sadden us? So what does Bhagavãn do? He first bestows the capability on the one from whom he desires to have something and then places His demands!"

-- Sri Sri Swamiji

Sri Sri Swamiji,

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

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

" Devi Kãlotram is a dialogue between Devi and Lord Parameswara. The purpose of birth is only to attain Bhagavãn. Devi enquires about the path to attain Bhagavãn. Highly pleased with Devi, Parameswara elucidates the path to 'Realization'. The Lord says, "Devi! You have asked a brilliant question. All 'jiva rãsiis' (creatures) will benefit from this. I will now elucidate the path that Mahatmas followed to attain Jnãna”

The Lord, therefore, says,
‘Adhanãle nirbhayanãi iyyamenal inri, edhanilume ichhai ilanãi - idayathil nar shraddhaiyodu nirãkulanãi
Jnãnathil urchãgamulonãi utru’.

The Lord then goes on to say in the fifth verse, ‘Mumukshuvãi’ - the only quality of a spiritual aspirant is 'mumukshutvam' - deep desire to 'Realize'. So many people hear this. But, the question is how many desire it after hearing about it? Even if some do desire to 'Realize', how many are firm in this? Though some may be firm, how many enter into sãdhana and exert effort? This number is very little. Even if one enters into sãdhana and exerts effort, one should be able to withstand the blocks that arise in the path. When we proceed on any work we face trials and tribulations. But, to overcome all these and reach the goal is very rare. So, the basis for all these is 'mumukshutvam' (the deep yearning to attain Liberation). Ramana says that only if one possessed 'mumukshutvam' will one not get caught in the 'siddhis' that arise during spiritual practice; nor will he be discouraged by the external blocks in life and will go ahead and 'Realize'.

‘Mamadhai inri’ - So do not hold on to the feeling of 'mine'. Did you bring anything along with you when you came into this world? You cannot even own your parents as "This is my mother, this is my father", because this has not been decided by you! We have not chosen our parents but it is the Will of God. So, one should not have 'mamakãra' (feeling of 'mine'). Do not think of anything as yours. Since it is very difficult to win over this feeling of 'mine', a 'mumukshu' should lessen his interactions with the world to a great extent. Well! Let us say that we do not get married to avoid new relationships and the ensuing bondage. But, we should at the same time not involve in other external factors. If we do, the purpose of remaining single would stand defeated. We should be firm in our 'lakshya' (goal) and exert concerted effort towards it. Some people who choose to remain unmarried for this purpose gradually occupy themselves in some other worldly affair and thus lose track of their path. We have seen this in 'Jadabharata' charitra. He was a king who gave up everything to attain Liberation. But, he let his mind go astray - in saving and protecting a little motherless deer - thus, he fell from his sãdhana. He was back to 'samsãra sãgara' (ocean of life) again!

Therefore, ‘mamadhai inri’ - Do not own (mentally) anything. Drop the attitude of 'mine'. We should feel that Bhagavãn has Willed our 'kula', 'place of birth', 'what sort of birth' etc. and not think that we have earned it on our own, through our intelligence. We may be enjoying a good house, a good spouse and good children but desire a better house or children. But, do they come to be? No! If it is only through our intelligence that we are in possession of all these things, then we should be able to secure everything that we desire. It is not so. It is only an illusion ('brãnthi') that whatever we have - house, spouse, children, job, etc.-have all been earned through our intelligence. It is only as per the Will of Ishwara. This can be seen by the simple fact that if only our intelligence were the cause of enjoying whatever we possess we would surely not have stopped at what we have but gone in for a better one! Each one desires to have a bigger and more comfortable house, a better job, be more intelligent and even in 'sariira vishaya', (bodily affairs) be more beautiful/handsome, possess everlasting youth, enjoy good health, etc. But, all these are not as we aspire. This is the fact. Is that not so? If we had the intelligence to attain all that we aspire for we would surely not have spared any attempt in securing a better life. We are bound by limitations. It is Ishwara who blesses us with everything but along with it, He also gives us the Mãya (illusion) as if everything has been attained through our intelligence and effort! Though everything runs as per Bhagavãn's Will, what do we think? 'I', 'I', 'I' - I have done it; I have earned it! If I am not here the others will suffer! Thus, this thought of 'I', 'I' keeps ticking.

There is an 'I' for a child also. This 'I' (thought) of a child and a Mahãn are the same. Let us say that there is a two-year old child at home. It would say, "My house" but it would not have any feeling of bondage towards the house.
The child says, "I am wearing a new dress; I am eating". But, it does not say all these with 'ahankãra' (ego) or 'mamakãra' (sense of 'mine'). If left in the neighbour's house it remains there. It eats whatever is given to it. It just moves as per 'Ishwara lila'. In the same way, Mahãns also move about in the world like a child.

The 'I' of Mahãns is not an 'attached' one like ours. Vedãnta grantas call it - 'Neer mel kizhitha kodu pola' - like the line drawn on water!
Just as the line drawn on water it disappears instantly. Attachment is born and stays only during the performance of a work but disappears soon after without leaving any 'vãsana'.

Therefore, ‘Mamadhai inri’ An important factor to be noticed in Vedãnta grantas, the Vedas and the Upanishads is the order of the composition. There is deep meaning in it. ‘Mamadhai inri karunai manni’ - If the word ‘Mamadhai’ has been placed before ‘Karunai’, it has a great relevance. Rãmãyana begins with, 'Tapasvãdyãya niratham tapasvi vãkvithãmbaram’ - 'tapas' and 'svãdyãya'. Which is important - 'tapas' or 'svãdyãya'? It is 'tapas' that is more important because it has been said prior to 'svãdyãya'. One should possess 'tapas'. 'Svãdyãya' should be along with 'tapas'. What is 'tapas'? Each one's 'anushtãnãs' (daily and other karmas prescribed by the Shãstras) are his 'tapas'. Even the Rãkshasãs have done tapas.

Rãvana and Vãli were once battling against each other. Later, while dying in the hands of Lord Rama, Vãli tells him, "Had you but said one word to me, I would have killed Rãvana whom I had once tied to the cradle of my baby as a plaything!" During their battle, Rãvana was caught forcefully in the hands of Vãli for two or three days. He could not free himself from it. Vãlmiki writes, "Even during this time Rãvana kept doing his 'sandhya vandana'!" Nothing stopped him from doing his 'anushtãnãs'. He was a mere Rãkshasa. This is the reason that he turned out to be very powerful. He was a great Siva bhakta who performed 'Sãma gãna', 'agni hotra', etc.

So, ‘mamadhai inri’ - This term has been used first to show how dangerous ‘mamadhai’- being egocentric is. You should not be egotistic. Ammãlu Ammãl sings, ‘Unnada mahima neenu, nannadhu bidalãre nãnu’ (Kannada Kirtan) - ‘Thou art of great glory, (while) I do not give up this ‘mine’!’ There are two types of kirtans of Mahãns. One type describes the ‘roopa’ (form) of Bhagavãn. ‘Barhã peetam natavara vapuh’ is a 'roopa varnana' (describes the form of the Lord) sloka. There are kirtans that describe the 'guna' (quality) of Bhagavãn. They speak on the Lord's compassion - 'Deenadayãlo! Deenadayãlo!' Kirtans sing, 'Oh! Lord! You came rushing to save Your bhaktas whenever they faced danger. You saved Gajendra and Dhruva', portraying the 'guna' of the Lord. There are other kirtans that depict Bhagavãn's Lila - 'Thãye Yasoda undan…' describes Bhagavãn's play - showing the whole Universe (to his mother Yasoda) in His sand filled mouth. 'Vishamakãra Kannan….' depicts the Lord's mischief as little Krishna. This is 'Lila Varnana'.

Mahans also write 'Vairãgya pada kirtans' (dispassionate kirtans) - 'Oh! Lord! You have kept me like a fool. I have no literary knowledge, I do not know how to do puja, I do not know any yoga or dhyãna!'

Some Mahãns sing in an abusive manner. Thiagaraja Swami sings. 'Oh! Rama! I placed trust in you but have been cheated (by You)!' Purandara Dãsa also sings on such lines - 'Oh! Lord! Everyone says that one who worships You goes to Moksha but I have been cheated ('mosam poyitten')!' He also sings, "30 years of my life have been wasted. Had I known that You were so merciful and loving, I would have come to you earlier. I would have done japa and dhyãna. But,You have wasted thirty years of my life by pushing me into this 'loukiika' (wordly) life!"

Ammãlu Ammãl has sung a Lila kirtan on our Premika Varadan. She sings, "He takes water from the Yamuna with this 'gindy' (a small vessel with a spout). Yamuna tells him, "Why do you take water through the 'gindy'? Would you not take it with your hand so that I am blessed with Your touch ('sparsa')?" She goes on to sing, "He lashes his whip and the dust that rises up falls on me, thus blessing me!" When Yasoda offers silken cloth, he refuses it demanding a broad zaree bordered clothing! Yasoda says, "It is you who has given me the fortune of buying things for you and are now demanding things from me!" If Bhagavãn demands anything from us while we do not have the capacity to offer, would it not sadden us? So, what does Bhagavãn do? He first bestows the capability on the one from whom he desires to have something and then places His demands! In this kirtan, the Lord demands more butter. All these are 'lila roopa'.

When Mahãns sing such kirtans, these scenes appear very vividly ('pratyaksha') before their eyes. Ãndavan Pitcchai was one such Mahãn. The scenes appear before their very eyes and they bring it out as kirtans. In such a stage of trance they enter into 'bhãva samadhi'. Such kirtans are not composed intellectually. When these Mahãns visit a 'kshetra' (Holy place) the 'sthala purana' (history of the holy place/temple) comes out in their songs irrespective of the fact that they did not have prior knowledge of it. Surdãs, who was blind, describes the attire of Bhagavãn in his song! This is not surprising at all!

Ammãlu Ammãl went to Varadarãja Perumãl temple in Kãncheepuram. Here, there is a 'prahãra' for Lord Nrisimha before approaching the sannidhi of Varadarãja Perumãl. She immediately sang a kirtan on Lord Nrisimha here - 'Indra played a trick on Nãrada who was doing tapas in Badrikãshrama. He was cursed to become an elephant. Indra fell at his feet seeking 'sãpa vimochana' (release from the curse). Nãrada advised him, "Go to Kãncheepuram in the South (one of the 'Sapta Mokshapuriis') and and do pradakshina of Lord Nrisimha there for 48 days in the cursed form of elephant and you will regain your Indra form." He did the same and received 'sãpa vimochana'. This incident is mentioned in Kãncheepura 'sthala purãna'! During his visit to Vãranãsi, Rãmakrishna Paramahamsa saw the ghat where Lord Siva was redeeming the 'jivas' through the chanting of 'Tãraka Mantra' in the ears of the dead!

Ladies wear Surya, Chandra pendant on either side of their hair parting, just above the forehead, a 'nethi chutti' (ornament worn on the partition on the head), a 'rãkodi' on top of their plait, 'metti' (silver ring on their toes), bangles and 'kankanam' on their hands, 'vanki' on their arms, a necklace with a pendant around their necks and 'oddiyãnam' around their waist. One of Ammãlu Ammãl's kirtans explains the fortune ('bãgya') earned by wearing each of these ornaments. Don't we say that a 'sumangali' (married lady whose husband is alive) should wear nose ring and earrings?
Ãdi Sankara sings to Devi (in Soundarya Lahari), "The shakti of Lord Siva comes only from your ear rings!" - 'thãdaka mahimã'. All these are not just beautifying ornaments for ladies. How do we come to know such things? Today, is there anyone to tell us about all these? Yet, in a kirtan, Ammãlu Ammãl sings, "One who wears 'metti' (toe rings) while going on 'teertha yãtra' (pilgrimage to Holy rivers) will have a comfortable and safe 'teertha yãtra'. If a lady wears 'metti' her husband will return home safely from his day out." Gold is not just an ornament ('bhooshana') for ladies, but is also an auspicious sign. Once, a lady went to have darshan of Maha Periyava without any ornament on her. On being questioned by Maha Periyava, she said that she wished to be simple. Maha Periyava explained that a married lady should wear gold ornaments on her being, as they are auspicious signs. Why do I tell this here? Ammãlu Ammãl's kirtans carried all these information even without her possessing such knowledge. She had neither read about it in some book nor heard about it from somebody. When they go into trance such 'vishayãs' (information) come out in their kirtans. One by one, even the highly secret 'vishayãs' come out in their kirtans.

Samartha Rãmadãs was the Guru of Chatrapati Shivãji. Once, Shivãji found some leaves ('yerukkam ilai') containing some writings floating down Indrani river, one after another. It was by following these, that he found and met his Guru. In one of her kirtans, Ammãlu Ammãl sings, "Chatrapati Shivãji came on a visit to the South. He was deeply troubled at heart not knowing a way to establish 'Hindu Sãmrãjya' (Hindu Kingdom). In Kumbakonam, he lay on the banks of Cauvery. Goddess Cauvery appeared before him and said, "I may be occupying Devata state but will not give any 'upadesa' to you. Samartha Rãmadãs lives in your Kingdom. Have his darshan and he will give you 'upadesa'." This kirtan describes Goddess Cauvery - Her form, the ornaments worn by her, etc. How did Chatrapati Shivãji go in search of Rãmadãs? Only by the order of Goddess Cauvery. Innumerable such matters come out in the kirtans of Mahãns. Periãzhwãr sings, "Sennel arisi, siru paruppu seidha akkãrãm!" They do not sit down to think and compose a kirtan but, the lilas of Bhagavãn appear before their very eyes and pours forth from them as kirtans! This is the reason that their kirtans are full of life ('jivan') - 'divya vãni' (divine voice)!

In those days, to test the authenticity of Mahãns' writings, tests called 'Punnaleri thannaleri' used to be conducted. This was only to find if the writings were 'Divya vãni' (divine). The writings would be dropped into a rapidly flowing river. If the palm leaflets containing the writings moved against the direction of the river and came up, it was then considered to be divine! The palm leaves would be dropped into a fire. If it were divine words, the fire would not burn down the palm leaflets!

Our hearts should melt on hearing or seeing the form of the god of our worship. This is called 'prema avasthai' (state of love). Otherwise it only means that one's heart is like the hard rock. One's heart should melt in bhakti. This is 'pradãnam' (main aspect) in bhakti. Otherwise it is 'jada' (bereft of feelings). Arunagirinãdar begins 'Kandar anubhooti' with, 'Nenja kana kal neghiznduruga' - 'the heart that is like the stone should soften and melt'. That is why I always say that japa should be performed with 'bhãva' (fine feeling). If you sit stiff with eyes closed and do japa coarsely you may become a magician but not a bhakta! We should do japa with 'shãnta' feeling so that it melts at the very name/thought of Bhagavãn. Maha Prabhu received upadesa of 'Hare Rama…' from a Guru. He always kept chanting 'Hare Rama Hare Rama Rama Rama Hare Hare…..!' Immediately tears began to flow down his cheeks; the body shivered; 'Hoonkãra' sound began emanating from him; he began laughing. Maha Prabhu got scared that he had lost his senses! He went over to his Guru and asked him to bring him back to normal senses! He thought, 'Now I am aware of losing my normal senses and before I become fully mad, (whence I would not even be aware of anything) let me seek my Guru's help!' So, once 'pooranatva' is attained we would not even know if we are normal or abnormal!
The Guru asked him, “Why have you come here?”
Maha Prabhu said, “I have met with a ‘vibat’ (mishap).”
The Guru asked, “What kind of a ‘vibat’ (mishap)?”
Prabhu said to him, “For some days now, I find myself laughing or crying for no reason at all! ‘Hoonkãra’ sound emanates from me. My body shivers intolerably!”
The Guru explained, “This is not ‘vibat’ (mishap) but a ‘sampat’ (wealth)!”
Is this not what everybody desires? ‘Krishna premai’ (Love for Krishna) is not ‘vibat’ but ‘sampat’.

Srinivãsa Perumãl here is Yoga devata. Ammãlu Ammãl, while singing on Him, says, "Nanna mannanella niliso" (Make my mind one-pointed).
What does yoga devata mean? One who is worshipped by 'mumukshus' (one who seeks Liberation). Yoga devata will not bestow worldly prayers ('kãmya prãrthana'). He will encourage those who do sãdhana. Our Perumal here has given Moksha to many in their 'antima kãla' (end). He is a Lord who can give Moksha.

Yoga devata is one who gives Liberation. Ammãlu Ammãl, therefore, sings, “Nanna mannanella niliso” make my mind one-pointed. What should one pray to Yoga devata? Only matters pertaining to yoga. The next 'padam' is - ‘Manmathanaiyya’ (Father of Manmatha [god of desires]) When Bhagavãn addresses Arjuna on the battlefield, the Lord addresses him as 'Hey! Mahãbãha!' (Hey! One of strong arms!). This is because Arjuna was going into the battlefield to fight. Thus, while addressing a person, we should make sure that the person understands our problem ('prathikoola'). If we address a man as 'Koteeswara' (crore pati), it means we have come seeking financial help. Thus, if one is being addressed as 'balasãli' (the strong one), it means we seek his muscle power to fight someone. The adjective used should specify our need. Here, Ammãlu Ammãl sings, 'Manmathanaiyã!' - 'Oh! Father of Manmatha (God of desire)!' - the arrows of desires ('manmatha bãna') are hitting my heart. Save me from this and make my mind one-pointed. Why is my mind not one-pointed?' Because ('Manmatha bãna') arrows of desires are striking it. Therefore, she sings, 'Manmathanaiyya'. Just by the address, her trouble is known. ‘Nanna mannanella niliso, Manmatha naiyã’ - 'Oh! Father of Manmatha! Arrows of desires are striking my mind. Please make it one-pointed (to rest on You)!'

This shows that winning over 'kãma' is a must for a sãdhak. If one holds even a little 'kãma vãsana' at heart, one cannot be successful in the 'Sãkshãtkãra' of 'poorna Brahma swaroopa' devata. If one desires to see Krishna, he/she should not possess even a tinge of 'kãma vãsana' because He is 'poorna Brahma sanãtanam'. Rãjasa, tãmasa devatas like 'Iyyanãr', 'Kãthavarãyan', 'Mathura veeran' or 'dur devatas' will appear to you even if you nurture 'kãma vãsanas'. In their case, there is no need for one to have attained 'poornatva'. They give darshan to 'rajasic' and 'tamasic' people because these devatas also hold such qualities. But, only those who have won over 'kãma' are blessed with the darshan of Krishna or Rãma who are 'poorna Brahma sanãtana'. Only such 'adhikãriis' (deserving persons) can have their darshan.

She then goes on to sing, ‘Unnatha mahime neenu; nunnadhu bidalãre nãnu’ - You are of true glory! (but) I do not give up this (feeling of) 'mine'.
Who are you? One who has true glory! What is true glory? Bhagavãn creates ('srishti'), sustains ('stiti') and destroys ('laya') the whole Universe but not for a moment does He demonstrate His power! He never declares His stupendous feat! So many people say that there is no God. Some say that it is Nature that has created this Universe. But, does Bhagavãn bother about all these? This is because 'aprokashapriyah deva'! Bhagavãn likes to keep Himself and His glory undisclosed. What does God desire? To remain 'rahasya' (secretive).
God will never come out in the open. God appears only to 'adhikãriis' (the deserving) and never to 'anadhikãriis' (the undeserving).

‘Unnatha mahima neenu’ You are doing all the work but are silent. But what do I do? Keep saying, 'I', 'I', 'I'! - 'nunnadhu bidalãre nãnu'! I deem all the work done by your blessings as my doing! We spoke on 'mamadhai inri' (to be without 'I' and 'mine'). In this kirtan, Ammãlu Ammãl sings on the same line. Have I done any great feat like Mahãtma Gandhi who helped in securing freedom for the country? Or have I invented something? If I had carried out such performance I could probably be forgiven for holding the feeling of 'I', 'I'. (I have done this or that). But, I have done nothing; absolutely nothing. For doing some silly work, I keep telling, 'I', 'I'! I behave so shamefully even for the little work that has been carried out. She then sings, “Nottakke halavu kottu nanna sodisa beda’ Do not make me enter deeper into worldly affairs and test if I would come out of it. Do not give me money, sorrow, fame, etc. Turn my vision inwards and lead me secretly away from 'jana samudra' (ocean of people). Do not publicize me in any matter. ‘Nottakke halavu kottu’ - this world contains lot of things that attract the senses. Wealth, fame, following, etc. Well! What will happen if all these are attained? Cine actors, politicians or some such persons from the society come here. What happens then? ‘Ninna noda, ninna pãda, kunni dhãda lajje koda beda’- Do not let me feel shy/embarrassed to look at You, sing or dance Your praises. Can I sing and dance in their presence? The mind might wonder, "What would they think if I sing and dance for you?" If we are alone we will keep chanting freely, 'Jai Jai Govinda! Jaya Hari Govinda!' But, if such people come here we might wonder, "Can I say Govinda in their presence? Shall I chant in my mind or chant softly?" If they are people who will enjoy this we can sing boldly. If those who come here do not enjoy it, we feel embarrassed to sing before them.
"Oh! Lord! Please do not give me 'lajja' (shamefulness/shyness) to sing and dance Your praises or to look at You."
If one feels 'lajja' then he loses everything. You do 'alpa' (very little) bhakti and Bhagavãn blesses His Grace on you. Soon after, you drop even this 'alpa' bhakti! You should not be like this. Bhakti should grow with the passage of time. So, what should you do? Each and every 'pada' (term) has been set in the kirtan with deep meaning. ‘Ninna noda, ninna pãda, kunnidãda, lajje koda beda’. What is the easiest way to attain Bhagavãn's 'anugraha' (blessing)? Join in singing and dancing His praises! Isn't it so? "

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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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