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Sri Hari
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Premika Bhavanam
10th August, 2001 Devi Kãlotram - Day 5 Page 1 Page 2
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.
“Bhagavãn is the only 'Purusha' (Man) and all the others 'Strees' (Ladies). All your manly valour will come out into the open at the time of your death! It is HE (Bhagavãn) who protects and not you! At the time of death all your 'pourusha' (valour) vanishes! We fear others. We may exhibit our 'pourusha' to the weak. So, who is the only 'Purusha' in the world? 'Sãkshãt' Narayana! He protects you in your last moment!” -- Sri Sri Swamiji Sri Sri Swamiji,
“Shruti, Smriti, Purãnãnãm, Ãlayam Karunãlayam
"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE " Devi Kãlotram begins with the dialogue between Devi and Parameswara followed by the greatness of the granta. In the next verse (4th), it encourages one to pursue this path with full confidence, without any fear. In the 5th verse it lists out the qualities ('gunãs') that one should possess to walk on this path. Before entering into a mãrga, one should first know the 'don'ts' even before learning the 'do's! We know very well that, bathing in the Ganga, who has come down from Deva loka where She is known as Bagiirati, accrues 'punya'. But, what do we do while going to have a holy dip in the Ganga? We are very careful while stepping in and also caution others, "Be careful while stepping in!" This is because the steps leading to the river may be slippery. So, what do we do first? We take due care and also caution others! Even though we go to earn 'punya' we are being very alert ('nikha')! Similarly, when we desire to earn the fruit ('phala') of yoga we should at first know to avoid those deeds that will earn opposing 'phala' ('vipariita phala'). Thus, while taking up a mãrga, it is not just enough to sincerely follow the path, but, one should also avoid deeds that are a block to the mãrga. A doctor while prescribing medicine also lays certain restrictions in food and counsels other precautions to be taken by the patient. The medicine works only if the patient takes it strictly in adherence to these restrictions and precautions. Otherwise the medicine does not work. Likewise, while following a mãrga it is necessary to first understand what should not be done even while practising the prescribed method. So, ‘Mamadhai inri’ -one who does Brahma vichãra should not have the feeling of 'I' and 'Mine'. Be affectionate to all. Hold yourself in a position where no creature ('jiivarãsi') fears you. Have a deep aspiration for Moksha and practise ('abyãs') the yoga advocated in this granta.
“Well! What do I get by doing all these?” - asks Devi.
In Rãmãyana, there is a dialogue between Rama and Jãpãli. Jãpãli tells Rama (at the time of Rama leaving the Kingdom), "Oh! Rama! Is there any 'paraloka' (higher world), 'pãpa' (sin) or 'punya' (merit)? All these have been written by the idle minds. So, please accept the kingdom and do not retire to the forest." On hearing these words Rama bursts out in anger, "You do not have faith in these. I wonder at the 'gati' (state) of my father who performed karmas with you as the family priest!" Immediately, Sage Vasishta consoles Rãma, "Rãma! He is one who can see all the worlds. These words have been uttered only out of his affection for you; with the desire to somehow stop you from leaving for the forest. He does not really mean them." So, what is Bhãrata Desa? It is verily 'karma bhoomi' (the Land where karmas are performed). Thus, there are 'swa jãti' devas and those who have become devas as a result of having performed 'karmas' on this 'bhoomi'. In Bhãgavatam, while describing the company that Gopãla (Krishna) had while grazing the cattle, it is said that devas also mingled with them. Sukãchãrya says (in Bhãgavatam), 'When Krishna goes out to graze the cattle, the 33 crore devas come out to watch this! Watching the Lord's Lila, as Krishna, rouses the feeling of envy in them. It was heartbreaking for them. Why? In Vaikunta, Bhagavãn sits still, whereas, in Gokula, He is so free, playing the 'mischievous boy' with the Gopas! Well! Why should they feel envious or sad about it? There was a deal struck between Krishna and his playmates. If Krishna lost the game he had to carry the winner on his back and run upto a specified distance. This naturally stirred the feeling of jealousy in the devas. 'Bhagavãn is carrying these boys so very naturally on his back and the boys enjoy a ride on Bhagavãn's back! We do not enjoy such a ride!' Some devas, taking the form of young boys, mingled amongst the gopas. Bhagavãn remained silent though he became aware of their presence. He let his playmates think that they were also gopas who had come to graze the cattle. When these devas played with Bhagavãn, the latter lost the game. Bhagavãn stood with His back bent and asked them to climb on to it so that He could carry them and run. But, what did these devas in human form do? Neither Vãyu nor Agni could bring himself to climb on the back of Bhagavãn. They stood with folded hands! Bhagavãn told just for their hearing, "You people can only watch and are not good for games. So, get back to your place!" The devas ran back to their place! The gopas did not know that this was Bhagavãn. They could, therefore, treat Him as one amongst them and be at ease with Him.
'Avanthãne nãnmuganum acchivanum mãlum The 'Trinity' ('mum moorthigal' - Brahma, Vishnu and Siva) hold the place of prominence amongst the 33 crore devas. It is Nãrãyana who is the Lord of even this Trinity. Amongst these, Lord Brahma ('Nãnmugan' - four faced) is one who has no 'dosha' (fault) of any kind either in post, title or 'buddhi' (intellect). He holds the highest post, is the most intelligent; is 'Veda swaroopa' (verily the form of Vedas). If you follow the path advocated in Devi Kãlotram you would become verily Lord Brahma! - ‘Avanthãne nãnmuganum’,is the first 'pada' (term) used by the Lord. What do you become on attaining Brahma sãkshãtkãra? Verily Lord Brahma! If one were to argue, "Bhagavãn is said to be compassionate. Should He not then appear before us if He were really compassionate?" It only amounts to unintelligent argument. Let us say that there is a very wealthy man who is also generous. Will he give away all his wealth to you on demand? If your demands were reasonable they would be met with. Thus, if you follow the advices of Bhagavãn properly, He will bless you with His darshan.
‘Achhivanum’ - One who attains ‘Brahma sãkshãtkãra’ is verily Parameswara!
Therefore, the one who has attained Liberation ('Brahma sãkshãtkãra') is verily Lord Brahma, Siva, Vishnu, Subrahmanya swami, Brihaspati, Indra and all else. The term 'yogi' is used in colloquial reference. But, who is a real yogi? Only one who has 'Realized' the 'Self'. Who is the greatest tapasvi? Only one who has 'Realized' the 'Self'.
'Panditanum mãpurudan pãramãrthapperu
‘Panditanum’ - Who is a Pundit? It is he who has 'Realized'. He is greater than a scholar (vidwãn). This is because he has brought the words in the Holy Texts within his experience.
‘Vallithu evanãl nischalanamãi iruthap petridumãm’ - The one who can control such a (restless) mind that rushes around like the wind is verily the Trinity, Indra, Lord Subrahmanya, Brihaspati, Yogi and tapasvi! Parameswara compares the wind and the mind here. In Vedãnta, the mind is compared to the wind. This is because 'mano vega' (speed of the mind) is similar to 'vãyu vega' (speed of the wind). The mind travels as fast as, in fact faster than the wind. One cannot measure the speed of the mind. At a particular moment it is in Japan, the next in America and the next on the Moon! We are forever thinking about something. Does the person move? No! He remains at one place. But, the mind travels all over the Universe! Krishna says in the Gita, "Look for 'kãrya' (activity) in 'akãrya' (inactivity) and 'akãrya' in 'kãrya'!" What does this mean? A person gets into an autorickshaw. He desires to go to Mylapore. The auto moves towards Mylapore. Is he moving? No! Who has the wish ('sankalpa') to go to Mylapore? This man who is sitting inside! One who has the 'sankalpa' does not move But, the inert thing ('jada vastu') that does not have 'sankalpa' moves. Do you understand? This person has the 'sankalpa' to go to Mylapore. He gets into an auto. But, does he move? No! He sits quietly. The 'jada' (inert) auto moves towards Mylapore. But, does anyone say that the auto is going to Mylapore? No! He says, "Sir! It is he who is going to Mylapore!" This is because it is only the one who has 'sankalpa' who is said to act. The one who acts need not have any 'sankalpa'! (Just as the inert auto). Jnãni acts But, has no 'sankalpa'. Therefore, he is 'akarta' (inactive) even though he seemingly acts. He is like the auto! The auto is moving towards Mylapore. Did it take up any 'sankalpa' to go to Mylapore? But, the one who is sitting inside takes the 'sankalpa' to go to Mylapore, even though he is not moving himself. Thus, the 'grihasta' (samsãri who is the 'ajnãni' [ignorant]) who remains quiet cannot be called a Jnãni because he is filled with 'sankalpãs'. His mind is in full swing. The one who has 'vyavahãra' (thoughts) in the mind is 'ajnãni' (ignorant). Thus, it cannot be decided if one is a Jnãni or an aJnãni on the basis of his behaviour. As I say repeatedly, Ãdi Sankara who called the world an illusion ('jagat mithyai') wandered all around the country working incessantly to establish Advaita! No one else has worked as assiduously as Sankara. What was his 'siddhãnta' (philosophy)? 'Jagat mithyai!' - the world is only an illusion! But, what does he do in this illusory world? He runs about! He goes to Badrikãsrama in the north and restores Badrinãryana, rushes to Guruvãyur in the south, rushes to his mother's side during her final moment of life to bestow Moksha, establishes Mutts at various centers, writes innumerable Grantas, condemns false faiths. All through his life he was engaged in various kinds of activities, covering the length and breadth of this country. But, what was his philosophy? The world is illusory! Can you then say that he had no 'Realization'? Even if he worked so industriously, it was akin to being inactive! This is because he had no 'sankalpa'. Suppose a man sits quietly at home without doing anything. Can you call such a person a Jnãni? No! You cannot. This is because he has the mind in which he is carrying on all the 'vyavahãrãs' (activities).
Those who put on the garb of a Jnãni to fool the world act as it pleases them, without any restraint. When questioned, they point out, "A Jnãni can act in any manner!" This is true. We are going to come to this point later in this granta. It says that one cannot draw a line to a Jnãni's actions - how he would speak, eat, sleep and behave because these happen to him as per his 'prãrabda' even though he has no 'sankalpa'. Using this as a shield, persons who label themselves as 'Jnãnis' perform 'akãryãs' (sinful deeds). Do you know how this excuse of theirs sounds? Ramana Maharishi suffered from cancer. Rãmakrishna Paramahamsa suffered from cancer. Yogirãmsuratkumãr also suffered from cancer. How stupid would it sound if one were to say, "I am suffering from cancer, therefore, I am also a Jnãni!"
‘Panditanum mãpurudan’ - In 'vyavahãra' (considering the existence of the world) first there was Brahman. A 'chalana' (disturbance) occured in Brahman. From 'chalana' arose 'shabda' (sound). This 'shabda' is 'Pranava' (OM). From the 'Pranava' were born the innumerable 'roopas' (forms). Thus speak the Vedas.
The pronouncement of all Mahãtmas is that the five elements were born one from the other. How do these elements rest in 'krama'? They rest one in the other. Since, each element is going to merge in the former, the 'srishti' (creation) should have also been in the same order, i.e they should have been born one from the other. This is the verdict of the experienced ('anubhootimãn'). The Vidwãns, however, hold the opposite view that all the five elements came from Brahman directly. In Vedãnta 'riiti' (according to Vedãnta)-At the time of the great destruction all (the 'ajnãna') come to rest in this Brahman. Thus, there is Mãya in Brahman! But, the Mãya is not attached to Brahman. Though there is 'ãtma swaroopa' within, It remains unaffected by the impure body ('mala moothrãdi sariira'). Similarly, a Mãya has come to rest in the Brahman But, the Brahman is unaffected by it. No change comes about in the Brahman due to this Mãya coming to rest in 'It'. Its qualities ('guna') are in no way altered. Bhagavad Pãda, in Shatasloki, says, "A milkman has 10 litres of milk. When enquired what the vessel contains, you reply that it is milk." Sankara says, "Has not the milkman mixed water in it? Do you then say it is a mixture of milk and water? You say only 'milk'. Is the water mixed in it seen by you? No! Likewise, during 'pralaya' (the great destruction) the 'ajnãna' mixes in the Brahman But, no 'dosha' (fault) occurs in the Brahman." It is this 'ajnãna' that once again changes into 'prakriti'; into different types of 'prapancha' (Universe). This is being said in 'vyavahãra'. In 'vyavahãra' (considering the existence of the world) one has to explain the reason for this 'srishti' (creation). So, the Trinity - Brahma, Vishnu and Siva - came out (of Brahman). An applaudable point is to be noted here. 'Buddhi' (intelligence) is the prerequisite for the one who creates. Can one who has no 'buddhi' do any work? Let's say that a house has to be constructed. One should know how to go about it. Even to make a mud pot, one has to possess the know-how. Thus, when the work of creation was given to Brahma, He was given the Vedas. He was bestowed with intelligence. With his 'buddhi', Brahma created the Universe ('jagat srishti'). Who is Brahma's consort ('patni')? Saraswati! Who is Saraswati? 'Vidya atipati' - the Goddess of knowledge. 'Vidya' means knowledge. What is needed by the 'srishti karta' (creator)? Knowledge! Therefore, Saraswati is Brahma's consort! Next, Vishnu sustains the World. What do you need to live in the world? Money (wealth). So, whom does he have beside him? Lakshmi! Goddess of Wealth! One who does 'vyavahãra' (carries on activities) needs money.
Next, Siva, the destroyer needs 'shakti' (power). Does he need any knowledge to destroy? Does one need any knowledge to break a pot? Thus goes the combination. One who creates has knowledge; One who sustains has eight types of Lakshmi ('ishwarya' - wealth); One who destroys has power. This is 'vyavahãra'. While explaining the above in the Vedantic way - What is 'srishti' (creation)? What is this 'prapancha' (universe)? Mahãtmas like Ramana say that there is no question of who has created this world - Brahma or anyone else! First of all see what is the connection between you and this world. One need not research into unknown matters. Taking our own experience ('pratyaksha') let us arrive at a conclusion. Did you see this world during your sleep at night? You did not see this world in your sleep. Nothing was experienced. You were not aware of anything. Not even the place of sleeping. Does the drunkard experience the world? Did you experience the world when the doctor put you on anaesthesia? So, when the 'manas' (mind) is at 'laya' (rest) the world disappears! When the 'manas' rises this 'prapancha' is seen. Therefore, it is you who are 'Nãnmukha' (Brahma). Thus, you are the creator of this huge 'prapancha'. Does the world tell you, 'I exist! I exist!'? The 'prapancha' does not tell you that it exists. While moving about a room we suddenly hit against a chair. We say, "The chair has hit against my leg!" (spoken so in the Tamizh language) This is absolutely wrong. It is we who have hit against the chair! In the same way, we go about performing some actions and link it with others. Thus, the 'prapancha' does not tell you of its existence. It is we who create a 'sambanda' (connection) with the 'prapancha'. When you wake up from sleep (the other day I have already explained that 'waking up' refers only to the 'waking up' of the 'manas') in the morning you see the 'prapancha'. You interact with the 'prapancha'. Since, it is you who interact with the 'prapancha', you are the 'srishti karta' (creator). Do you then remain quiet? No! You move closely with those whom you like; quarrel with those whom you dislike. You perform 'vyavahãra', i.e you carry on various activities. Thus, you are verily Vishnu. One who carries on 'vyavahãra' is Vishnu. What does the term 'Vishnu' mean? 'Vyãpitvam' - 'sarva vyãpi' - Omnipresent! You thus carry on actions through your body, 'indriyãs' (senses) and 'manas' (mind). We think of something and this is the 'vyavahãra' of the 'manas'. We have bodily relationship with some and this is 'sariira vyavahãra'. We hold connections through our 'indriyãs'. Therefore, we are incessantly performing some action in this world. Vishnu is known as Mãyãvi. This 'prapancha' does not really exist. It is a Mãya. Taking up the Brahman as the Trinity we can explain it thus - Brahman is knowledge - represented by Brahma who possesses the four Vedas ('Chatur Veda'). In Brahma sutra 'bhãshya', Sankara says, "The Brahman does not do any work." When can the Brahman do any work? Only when the Brahman links up with 'prakriti' can it do any work. Sankara explains clearly that the pure Brahman cannot do any work. As such there is no 'prayojana' (use) from this Brahman. For one who 'attains' (the Brahman), 'ãnandam' (Bliss) is 'prayojana'. But, it is of no use to the 'loka' (world)! A 'prerana' (activating force) is required for the Brahman. A 'prakriti' is required for the Brahman to act. Now, there is 'Ãtma' within; only when this 'Ãtma' joins with the 'prakriti' (that is the body here) does it speak, hear, see, dance, sing, etc.! What does the pure Brahman do? Nothing! Only when the Brahman enjoins the 'prakriti, does it act. Who is Mahãlakshmi alongside Vishnu? 'Prakriti'! There is a debate over the position of 'Pirãtti' (consort of Lord Vishnu - Mahãlakshmi) between the 'Vadagalai' and 'Thengalai' sects of Vaishnavites. In 'Thengalai' siddhãnta (philosophy) it is said that 'Pirãtti' (Mahãlakshmi) is also in the group of 'jiva goshti' (creatures). The 'Vadagalai' siddhãnta does not accept this. But, the 'Thengalai' siddhãnta (that 'Pirãtti' is also in 'jiva goshti') is confirmed in the Lakshmi 'ashtotra' that begins with 'Prakritiyai namah!'. It does not begin as 'Brahma swaroopinyai namah' But, 'prakritiyai namah; vidyãyai namah; sarva bhoota hitapradãyai namah!' This is how it describes her. The first 'archana' itself has been written as 'prakritiyai namah'! Therefore, she is 'prakriti'. Only when this 'prakriti' joins Vishnu is any work ('vyavahãra') carried out. 'Nãrãyana parabrahmatattvam Nãrãyanaparah' - only when the 'prakriti' enjoins that Parabrahma tattva, i.e Nãrãyana, does 'vyavahãra' (activities) take place in this 'loka' (world). If 'IT' remained only as the Brahman it is of no use. Only through a link with prakriti does It work. Similarly, when the Ãchãrya (Ãdi Sankara) speaks of Siva and Shakti, he says, "Siva shaktyah yukto yadi bhavatu……" Ãchãrya established a new 'matha' (faith). 'Saiva' and 'Shãkta' faiths were already in existence. Prominence is given to Siva in the 'Saiva' faith. In Vaishnava siddhãnta only Bhagavãn is considered as the 'Purusha' (Man) and all the rest 'Strees' (ladies). There was a great Mahãtma by name Parãsarabhattar. He was discoursing on 'Lakshmi swayamvara' - " 'Pãrkadal' (the Divine ocean) was being churned and innumerable things came out of it. Lakshmi also came out of this. She was very beautiful. Won't everyone desire to marry such a beautiful Lakshmi? But, Laksmi went up to Nãrãyana and garlanded Him." A man from the audience stood up. He said, "Swami! I don't feel that this Lakshmi is a 'pativrata' (loyal wife)! She looked at a long line of men before garlanding Nãrãyana. How can she be called a 'pativrata'?" Pat came the reply from Bhattar, "All others seemed only as a 'stree' to her!" Only had she looked at others as men this 'dosha' (fault) can be pasted on her. All others appeared only as ladies to her! It was only Nãrãyana who appeared as 'Purusha' to her. This is Vaishnava siddhãnta - Bhagavãn is the only 'Purusha' and all others 'strees'. 'Uttrapodu anru neengal oruvan enru unnaramãteer' (Thirumãlai) - All your manly valour ('pourusha') will come out into the open at the time of your death! It is HE (Bhagavãn) who protects and not you! At the time of death, all your 'pourusha' vanishes! We fear others. We may exhibit our 'pourusha' to the weak. So, who is the only 'Purusha' in the world? 'Sãkshãt' (verily) Nãrãyana! He protects you in your last moment. Saiva siddhãnta calls everyone a 'pasu' (cow) and Parameshwara (Siva) the 'Pati' (the Lord). Pasu, Pati and pãsam (rope). The 'jivas' are all cows and Parameswara the only 'Pati' (the Lord). Even if we were deemed as cows it would do us good, if only Gopãla (Lord Krishna) would graze us! Saiva Siddhãnta says that Parameshwara is the Lord and attaining Kailasam is 'purushãrtam' (the end purpose) and is Moksha. 'Shãktam' calls 'Ambãl' (Devi) as the highest deity and considers her greater than Siva. They point out innumerable points to confirm Her greatness over Siva. In Soundarya Lahiri, Ãchãrya points out, 'Trayãnãm devãnãm triguna-janitãnãm' (25th sloka). (The Trinity - Brahma, Vishnu and Siva - bow down to you). How would Siva bow down to her if she were a 'pativrata'? Can she be called a 'pativrata' if she accepts it? Another verse says, "Parameshwara is verily the board for the swing on which the Devi sits with one leg hanging down!" Can she then be called a 'pativrata'? What does ‘Abhirãmi bhattar’ say? ‘Mukkannanukku moothavale’! ('Mukkannan' [the three-eyed one] refers to Siva. One who is greater than Siva). Abhirãmi bhattar explains 'Sharanãgati tattva' (the philosophy of surrender) superbly. Don't we say that in the worship of a deity we should surrender to him/her totally? 'Sharanãgati' is very popular in Vaishnava siddhãnta. It repeatedly says, 'Surrender! Surrender!' - 'Mãmekam sharanam vraja', Bhagavãn also says in the Gita. Once, Mahaperiyava said, "The Vaishnavites speak of 'sharanãgati' (surrender). Here we are calling on 'Ambãl'. In Durga suktam - 'Durgãm devi sharanam aham prapatye'! This also speaks of surrender."
What is the ‘lakshana’ (quality) of the one who has surrendered? What does the Vaishnava siddhãnta say? The surrendered should be like the sandal and the betel leaf ('chandanãdi thamboolãdigal pole'). Does the betel leaf with nut ('thamboolam') placed on a plate move elsewhere? Does the Sandal kept in a container move away? Similarly, a 'prapanna' (the surrendered) should live in the world as placed by the Lord. If he says, "I have surrendered unto you. Therefore, please give me all that I desire; all that I need!" then he is not a 'prapanna'. And it is not 'prapatti' (surrender). One should remain as placed (in life) by the Lord. He should remain bound by all His Lilas. What does Mira do? When Bhagavãn instructs her to marry another, she does! This is the real quality of the surrendered one. Mahãtmas think alike. Ãchãrya (Ãdi Sankara) says, in 'Meenãkshi pancharatnam', "Udyat Bhãnu sahasrakoti sadrishãm'. 'Udyat Bhãnu' means the rising sun. It is shimmering. The sun is then like a golden plate. When viewed from the seashore or a riverbank it is seen to be very red as it rises up. The rays then do not pierce the vision. One can look at the sun directly then, unlike the noon sun. Mahãtmas think alike. Abhirãmi bhattar begins, "Udikinra sengadir ucchithilakam" (the rising red sun) - showing the rising sun as a simile to the partition of Ambãl's hair bearing the red vermilion. It is the same as what the Ãchãrya has said in 'Meenãkshi pancharatnam'. One finds lot of similarities between 'Soundarya Lahiri' (Ãchãrya) and 'Abhirãmi andãdi' (Abhirãmi bhattar).
Abhirãmi bhattar looked up at Ambãl who had come to bless him. What did he find on looking up?
‘Pãrkkum disai thorum pãsãngusamum
In ‘Abhirãmi andãdi’, Bhattar sings, “ Nãyaki! Nãnmukhi! Nãrãyani! Nallinapancha Sãyaki! Sãmbavi!” Therefore, in ‘Shãkta’ it is only Devi who is the ‘Para tattva’ (highest philosophy). Devi’s loka is ‘Sripura’. I have narrated several times the incident in Maha Periyava’s life. Maha Periyava witnessed the entry of Jagadeesa Shãstrigal into Devi's loka. Jagadeesa Shãstri had also lived with Ramana Maharishi. He was the one who wrote 'Hrudaya kuhara madhye'* sloka. It is a 'Eka sloki' that explains Ramana's Ãtma tattva.
* ‘Hrudayakuharamadhye kevalam Brahmanãtram
(In the center of the heart cave shines the Brahman alone, verily in the form of the Ãtman as 'I', 'I'. Enter into the heart with inquiring mind or by diving deep within or through breath control and abide in the Ãtman) He was a 'sishta' (one who leads the life as prescribed by the shãstras). He was one who had seen Ambãl directly ('pratyaksha'). On death he attained 'Sripura' where he was received with 'Poorna kumba'. Thedhiyoor Subrahmanya Shãstri is popular for his ‘vyãkyãna’ (commentary) of ‘Soundarya Lahiri’. This book gives the ‘phala’ for every sloka. He has also given the yantra and the details about the number of days each japa should be performed, the ‘naivedya’ to be offered, etc. A great vidwãn, he has discoursed several times in R.R. Sabha, Chennai. For over a long period (years together) he has discoursed on the Gita ‘bhãshya’ (commentary) of Sankara, Madhwãchãrya and Rãmãnuja. In those days most of the lawyers and judges were Brahmins. They were also great vidwãns. They used to abound his discourse. This was due to the fact that he used to refer to the penal codes while discoursing on the Rãmãyana! He used to point out the parallel between Indian laws and the dharmic rules found in Rãmãyana! There is no 'upa katha' (sideline story) in Rãmãyana while Mahãbhãrata is filled with them. There is only one regarding Ahalya 'sãpa vimochana' (lift of the curse on Ahalya). Vãlmiki is indeed a great 'ãdi kãvya kartha'! Why did he narrate a side story (of Ahalya 'sãpa vimochana')? The dust of the holy Feet of Rãma purified Ahalya who had been petrified by her husband. She had been deceived by Indra who came in the form of her husband. But, the same Rãma instructed his own wife Sita (spotless as she was) to enter into the fire ('agni pravesh') to prove her purity! This was because Rãma was very careful and strict where his own family was concerned. It is only to show the glory of Rãma that Vãlmiki narrates this incident of Ahalya. Similarly, there is yet another incident in Rãmãyana. Rãvana carried the curse that if he touched a lady with a wrong desire, against her will, his head would burst. But, Rãvana caught hold of Sita by her hair and carried her away. A doubt arises in many a person's mind if Vãlmiki had forgotten about the curse on Rãvana. It is not so. Rãvana had total control of his mind then! He was a great tapasvi. He had control over his mind. Thus, when he touched Sita, he did not entertain any lust. That is why his head did not burst. It is said that he lifted her as Chandra lifted Buda! Chandra and Buda are father and son. Vãlmiki uses this sloka to show this relationship at this instance. Once, there came to Maha Periyava a very poor Brahmin seeking help for his daughter's wedding. Maha Periyava asked him to approach Thedhiyoor Shãstrigal, referring his own (Maha Periyava's) name. Thedhiyoor was a great soul who would immediately collect funds through his discourse and offer it to people in need. At the end of his discourse, the rich lawyers and judges used to wait for him, holding their car doors open and yearn for him to bless them by using their vehicle! About 20/30 cars would wait to carry him home. The reason behind this was his scholarliness. He had innumerable matters to offer from the epics. Srivatsangachãria of Sanskrit College was here sometime back and spoke on Rãmãyana. He spoke on various technical matters. When we speak on Rãmãyana, we deal only with the story part of Rãma's movements and actions. But, what did Srivatsangachãria say? 'Kausalya was elder to Dasarata. Lahore is the place where Lava-Kusha (the twin sons of Rãma-Sita) were born. He also explained why Rãma gave away his kingdom and moved southwards. He said that the word 'yadruchhaya' (by accident) appears 20 times in Rãmãyana.' These people analyse Rãmãyana from such angle and offer it to you. Their attention to the story part of epics is not as much as to such technicalities viz. which sloka has been written more than once. Upanyãsakãs like Thedhiyoor Shãstrigal present new substances from the epics. They advise you to worship the Lord as 'yugala' (couple). 'Worship as Radha-Krishna; Sita-Rãma.' Why so? Soorpanaka desired only Rãma and ended up losing her nose! Rãvana desired only Sita and had his heads cut off! Hanumãn desired Sita-Rama and he lived happily. They collect such matters from Rãmãyana and provide it you on a platter. The 'riiti' (way) of giving it to us is wonderful. These may be some small dharmas - Rãma and Lakshmana follow Viswãmitra. On seeing Tãtaka, Viswãmitra instructs Rãma to kill her. Viswãmitra asks Rãma, "Do you feel hesitant to carry out this instruction because she is a woman?" But, Rãma says, “Pitru vachana gauravãt…..”- Oh! no! Do not think so. My father has instructed me to obey you. My Guru Vasishta has also instructed me, 'Obey Viswãmitra'. On returning to the palace they would ask you if I had been obedient and respectful. It would be disgraceful if you were to give an adverse report. Therefore, I am ready to kill her if you order me to." Killing a woman is not the 'lakshana' (quality) of an 'uttama purusha' (a true man). But, Rãma kills her in obedience to his Guru Viswãmitra's words. But, later, on a similar occasion, he only cuts Soorpanakã's nose and does not kill her. This is because there was no Guru then to instruct him to do so. And he does not take Guru's words as a standing one for all time to come. The Guru instructed him to perform an action overlooking dharma at some point; In spite of the act being adharmic (unrighteous), Rãma immediately committed 'stree vada' (killing a woman) as it was the Guru's order. But, at a later point in his life he does not kill Soorpanaka. In fact, had he killed her, he would have been spared of all the troubles that he had to endure. Hence, if a Guru asks you to perform an act that is contrary to dharma it is meant only for that particular instance. It should not be deemed to be a standing instruction for all occasions in your life. Similarly, an 'upadesa' done specially to an individual does not hold good for all.
Thus, these 'upanyãsakãs' point out such 'dharma sukshma' (secret of dharma) matters from Rãmãyana and Mahãbhãrata. Thedhiyoor Shãstrigal lived in Chennai during his last days. The area that he lived was named 'Sripuram' only because he had purchased and developed this entire area. It is near Mandaveli. He was a worshipper ('upãsaka') of Ambãl. He, therefore, named this area 'Sripuram' and his own house as 'Manidweepam'. Thus, those who worship Devi call 'Sripuram' as Moksha while worshippers of Siva call 'Kailasam' as Moksha. But there is yet another faith viz. Sri Vidya, that advocates worship of Siva and Shakti together. Thus, Sankara begins Soundarya Lahiri as, ‘Sivah Shaktya yukto yadi bhavati shaktah prabhavitum’ - He begins the sloka with the terms 'Siva Shakti'. What is the 'pramãna' (proof) for commencing this way? Lalitha Sahasranama begins with 'Siva Shaktya ikya swaroopiniye namah'. In the first 40/41 slokas, Ãchãrya speaks on Yoga tattva. The 42nd verse speaks on the 'kreeta varnana' (describes the crown) followed by 'roopa varnana' (description of the form) of Ambãl. In the last verse Ãchãrya shows his humility by singing, "My effort to sing your praises is akin to showing 'karpoora hãrati' (camphor) to the Sun (!); giving 'argyam' (offering water) to the ocean (!); placing a crown on the head of a huge mountain! Will anyone desire to do such things? But, I have!"
In this context, it is also said that Soundarya Lahiri was brought from Kailasa. It is said that Nandi refused to give all the hundred verses. Only fifty verses were brought and the rest fifty were sung by Ãchãrya. The second fifty verses are descriptive while the first fifty are 'yoga rahasyãs' (secrets of the yoga). What is amazing about Mahãtmas' writings is that they contain Yoga tattvas, simple matters that even common people can enjoy and also 'bijãkshara mantras'. Such things cannot come about if written with just the intellect. - Ignorance ('avidya') is swept away, the moment one falls at your Feet. Poverty ('daridra') is wiped out the very instant one falls at your Feet. 'Daridrãnãm chintãmani' - what is chintamani? When you hold this stone (Chintãmani) in your hand, it bestows you with all that you think of! Where is Ambãl seated? 'Chintãmani grihe'! Says Ãchãrya. In the home that is Chintãmani! Beauty, learning, wealth - everything is secured just by falling at Her Feet. The very instant that you fall at Her Feet, all these are obtained. Ãchãrya takes up the Varãha avatar of the Lord to stress this fact. Just as the Lord lifted 'bhoomi' (earth) with his canine tooth ('gora pal') from the 'pralaya' water in a fraction of a second, whence no effort was made, no help sought, no time taken, so too, does one who fall at Her Feet get everything at that very instant. The 'phala' for this stuti is given as acquiring erudition and wealth. But, there is a 'yoga rahasya vishaya' (matter of yogic secret) in this sloka. It is also descriptive. A 'bijãkshara mantra' is also hidden in it. So, anyone who chants this will earn wealth, learning and will be cleansed of ignorance ('avidya'). The sloka wears such a glorious form. These are the words of a Mahãn. Vyãsa goes into the forest. When he finds his disciples fearing the wild animals there, he tells them, "Sing 'Barhã peetam natavara vapuh'**. The wild animals will not harm you!" What is this Mantra? It is verily 'Prema swaroopa' (the very form of Love divine). 'Prema sukaprada mantram shritva pramadãstattra sarvã vimugdhãh' - Hearing the love filled mantra, Brahma and the 33 crore devas stood atop spellbound.
**”Barhã peedam natavara vapuh karnayoh karnikãram
----- sung by the (love-filled) Gopis whose minds' eyes see the entry of their beloved Krishna ---- (as) One who resembles an actor, wearing a crest of peacock feathers (on His head), 'karnikãra' flowers on his ears, a garland of five different colour flowers, a golden attire, filling the holes of his flute with the nectar of his lips, delighting Vrindãvan with His footprints and His glory being sung by the host of cowherd boys. Thedhiyoor Shãstrigal was an authority on Sri Vidya 'upãsana'. It advocates worship of both Siva and Shakti. Thus, Saiva, Shãkta and Sri Vidya 'upãsanãs' are different from each other. Saiva speaks of Lord Siva as the highest while Shãkta worships Devi as the highest; But, Sri Vidya advocates worship of both - Siva and Shakti. Thus, knowledge has been bestowed on Brahma who creates, wealth ('ishwarya') on Vishnu who sustains and power ('shakti') on Siva who destroys. How does Vedãnta explain the rising/birth of the world? In Vedãntic 'riiti', wherefrom does the world arise? We sleep at night. There is no world at sleep. But, the moment we wake up the world rises up. Therefore, who is the creator ('srishti karta') of this world? Is it Brahma? No! It is I who has created the world. At sleep I do not experience anything But, on waking up, the world rises up. Therefore, I am the creator. It is I who see the world. At sleep or if you are smart enough to control the mind, you do not see/experience the world even in the waking state ('jãgrat'). There is no 'prapancha' (world) for the one who has attained samãdhi. " Page 1 Page 2 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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