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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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Premika Bhavanam
30th August, 2001 Devi Kãlotram - Day 6 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.
“Though there may be several Mahãns during our lifetime, our minds/hearts are drawn only to one or two Mahãns. This does not mean that the others are not Mahãns. It only means that we have no relationship with them. Each Mahãn has a list of jivas with him, for redemption! It only means that our name is not in that particular list! This is the only explanation and it does not mean that they are not Mahãns.” -- Sri Sri Swamiji Sri Sri Swamiji,
“Shruti, Smriti, Purãnãnãm, Ãlayam Karunãlayam
"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE "
'Avanthãne nãnmuganum acchivanum mãlum
'Pandithanum mãpurudan pãramãrthha peru Life spent without spiritual aspiration is termed as 'loukiika' (worldly). Here, even life led in a 'vaidiika' way (living as prescribed by the Shãstras) is categorized as 'loukiika' only. Similarly, 'adhyãtmika' (spiritual) life consists of several paths, several upãsanas, several devatas (demi-gods) and several 'deivams' (gods). A common man bereft of any 'tattva Jnãna' (knowledge of spiritual matters) is deluded into believing all abnormal happenings ('amãnushya') as 'adhyãtmika'. Do you understand? When he comes across someone performing an abnormal act, he believes it to be something spiritual. This is but a false impression. In worldly life you find some leading an honest, dhãrmic life, while, there are others who cheat and rob people. In worldly life, we find people who have gained wealth through such uncharacteristic means. Having become rich through unhealthy practices, they project themselves as honest men and philanthropists. But how did they earn their wealth? Through impious means! Similarly, in Bhagavat matter also, we find persons who have become popular by unethical means, advocating 'Ãtma tattva' to people! All fraudulent ways existing in worldly life is also found in spiritual life. Why is 'tattva Jnãna' (knowledge relating to spiritual matters) absolutely necessary? Only then can we differentiate between the good and the bad, through our intellect. Without 'tattva Jnãna' we can never discern the genuine from the cheat. In 'paramãrtika' life we find that there are so many who read the palm/face, read the future, the past, etc. The external life of some appears to be very clean. But their 'manas' is full of 'vikãra' (sinful thoughts). Some Mahãtmas seem to have lots of faults (dosha) outwardly but their 'manas' is absolutely clean. It is difficult to comprehend this. What is the general observation of the people? - Is he married? Is he a 'brahmachãri'? Is he a sanyãsi? - With their intellect they only observe the external appearance ('vesha'). But, nobody can observe the 'vikãras' that the one who is unmarried and the one who is in 'sanyãsa' robe have. Just wearing the ochre robe will not bring about 'chitta shuddhi' (purity of the mind). A person need not necessarily be a brahmachãri just by remaining unmarried. These people have 'vikãra' in their 'manas'. The Lord, in the latter part of 'Jnãnãsãra visãrapadalam', while describing a Jnãni says, 'Avanukku endha oru adaiyãlamum il' - a Jnãni exhibits no characteristic (to reveal his status)! No assertion in this context can be made with external signs. 'Kaivalya Navaneetham' says, 'arasãtchi seiyinum seivãn; vyãpãram seiyinum seivãn' (The Jnãni might be a ruler of a Kingdom; may be one carrying on trade). 'Ãnma sãkshãtkãra prakaranam' says, 'mãndar kootathai thazhuvinum' - he may even 'embrace women'. The Jnãni has no external signs.
Thus, when we move in spiritual life we feel deluded by one who has taken up sanyãsa; one who remains unmarried; one who teaches all 'tattva bodha' (spiritual teachings); a 'Peetãdipathi' (one who occupies the seat of a Mutt); one who has some supernatural faculty ('amãnushya shakti'). These are all the various reasons for creating a false impression in us. People feel impressed by 'prabhãva' (supernatural faculty). It is mistaken to be 'Deiva vishaya' (Godly/spiritual matter). When a person remains a 'brahmachãri' (unmarried), an illusion is created that he is a celibate. This need not be so in all cases. When a person adorns the ochre robe, he is looked upon with respect. He is mistaken to be a real ascetic. Likewise, there are ever so many Mutts and their heads are mistaken to be highly evolved souls. In the same manner, there are innumerable people who perform japa, bhajan, bhakti,
mantra, tantra, etc. There have been very powerful wizards/witches in days past. While reading the life of Rãghavendra Swami, we find that during one of his wanderings, he comes to a home. This family is bringing up a boy. He advises the family to throw this boy out. He explains, “A 'mantravãdi' (wizard) has created this boy. You will face innumerable problems if he continues to stay here.” Rãghavendra Swami then performs japa of a mantra and sprinkles the water on the boy. The boy immediately takes flight.
Such things can be found in several places. But, what is spirituality ('paramãthika')? What is to be attained and what is the way? You should boldly ignore these just as you would ignore certain worldly matters. Thousands or lakhs of ignorant people may feel deluded by these, but one who yearns for Truth should not fall for these. These are not to be looked upon with awe nor is it the way for us. People are enamored by miracles. Thus, in the name of 'spirituality' people get caught in the net of such supernatural faculties. Some wear external signs of holiness and are totally impious inwardly. Such cases are to be found. But, people seem to be impressed only by external signs of holiness. Bhãgavatam says that Bhagavãn's 'rãsam' is witnessed by the Sun, the Moon and all the devas. All gods and devas witness Bhagavãn's 'rãsam' because there are no despicable thoughts. This 'rãsam' of Bhagavãn is an Utsav (Festival). Krishna Avatãr is only to show that a Jnãni can be in any state. Rãmãvatãr depicts a Jnãni who led a perfect dhãrmic life. If one attains 'poorna jnãnatva' he can do anything. He may remain in any state. Nothing will affect him. If something affects him, it only means that there is no 'Jnãna' as the 'indriyas' (senses) are active. Physical or sensory actions should not affect a Jnãni. This is the 'Tattva' (philosophy). Thus, in spiritual life too, there are innumerable ways, various kinds of people, illusions, etc. What should one do? Ignore all these courageously. All these should never delude one. Our goal is 'Brahma Sãkshãtkãra'; to know the path, to attain the goal (Jnãna).
What does it mean when I say, “Catch hold of the 'mãrga' (path)?”
Suppose I advise, “Perform Rãma Nãma japa,” or some other
mantra.
Those who have taken the japa might complain after a time, “You asked me to perform japa and I did. You had assured that my problems would be solved by japa. But, they have not! You said that through the chanting of Bhagavan Nãma I would attain 'Bhagavat sãkshãtkãra'. But, I have not! I have not attained 'chitta shuddhi'. I have not undergone any 'anubhava' (spiritual experiences)."
NO! We cannot deem so. Why? This is because there have been people who have attained the 'phala' (fruit) of these. We do see them, even today. The purpose of chanting a Nãma or Mantra is surely attained - be it worldly or spiritual. It is not as if only a Vasishta or a Vãlmiki of days gone by had attained. Even a few hundred years back, Thiãgarãja Swami attained the fruit of Nãma japa. Sadguru Swamigal, Bodendra Swamigal, Maha Periyava, Yogirãmsuratkumãr, Mãyavaram Periyava, Ãlangudi Periyava
(through Bhãgavatam) - each one of them had attained the ultimate through the path
they followed. All these are Mahãns of the recent past. Where does the mistake lie? There is something wrong in the way we are performing our sãdhana. 'Mãrga' (Path) is never wrong. You would not have practiced it properly. One-pointedness ('ekãgra chittam') is absolutely necessary for this. If you practice the path advocated with 'shraddha' (faith) and bhakti - realizing that only this path will help you reach the shore of this ocean of 'samsãra', then success is sure to be met with. All these Mahãns had performed it with such 'shraddha' and bhakti. Therefore, they attained the goal. But, we do not possess that faith, one-pointedness and bhakti. One may complain, 'I did 'japa' but nothing has been attained; I did 'dhyãna' but nothing has been attained; I did 'Brahma vichãra' but nothing has been attained.' This does not point to any 'dosha' (fault) in the 'mãrga', 'Mantra', 'Deiva' or 'Guru' but point only to the 'dosha' in the one who is doing the 'upãsana' (spiritual practice). What is the 'dosha' (fault)? He does not possess the required involvement. It only goes to show the feebleness of his mind. He has no 'shraddha' and has not practiced the sãdhana with the required bhakti. Had he done with the requisite 'shraddha' and bhakti he would have certainly attained the 'phala'. Well! We are unable to ignore these as mere bluffs even if taken as a matter for debate. What is the 'pramãna' (proof) for their (Mahãns) having attained 'Brahma Sãkshãtkãra'? Their 'charitrãs' (life history) are verily the proof. Could Ramana have remained in such a state without having attained 'Jnãna'? Since the day he stepped into Tiruvannãmalai until the day of 'Siddhi', could he have remained as he did, without being in Bliss? Thus, their 'Charitram', their 'Sannadhi' (presence) are the 'pramãna' (proof). Could Yogirãmsuratkumãr have performed great feats, even without the feeling of doing them, without such attainment? Therefore, what is the 'pramãna'? The incidents that have taken place in their lives. Had not Thiãgarãja Swami enjoyed the 'anugraha' (blessings) of Lord Rama, would the annual music festival ('utsav') in his remembrance be celebrated even to this day? Could Maha Periyava have lived in this age as a great Jnãni without such an experience? Therefore, once you attain 'Jnãna', all these delusions will leave you. Ignore all misapprehensions courageously. Give up even your 'kula Guru' (family Guru) if he does not possess such Jnãna. It is in tradition to marry the maternal uncle's daughter. But, if the maternal uncle has no daughter or his daughter is not a suitable match, then a bride from outside the family is chosen. Similarly, if the 'Kula Guru' is not a Jnãni then you may choose another Guru. This is 'Smriti vãkya' (words of 'Smriti'). Since, we have a 'lakshya' (goal), we should take refuge in the highest Master. One may prostrate and show respect to the 'Kula Guru', but to attain Jnãna one has to take refuge only in a Jnãni. If one embraces a Guru who has no Jnãna, he will not be able to attain Jnãna. Our life is very short; our life is very uncertain. Therefore, during our lifetime we do not know how many problems might arise. But, we find that till date Bhagavãn has placed us in a far better state than others. So, without wasting any time we should exert consistent effort in the 'mãrga' towards attaining 'Brahma Sãkshãtkãra'. You are now involved in some activities in the world. You are doing dhyãna along with your worldly activities. Now, we are involved in activities like renovation of 'Divya Desams', running Veda Pãtasala, etc. We are involved in some 'Sat kãrya' (noble work). Suppose, I am unable to do dhyãna due to my involvement in these works, I must give up these works. We should not give up dhyãna. Even if the deed be 'Deiva kãrya' (work involving Godly matters) it should be given up. If one has the capability to perform these acts along with his dhyãna then one may carry on the work. But, when the question of giving up any one arises, it is not dhyãna that should be given up, but the work. It is only 'vyavahãra' (worldly affairs) that should be given up. Whenever 'hãni' (trouble) arises in the world, Bhagavãn sends Mahãns. What do the Mahãns do? Mahãns give upadesa of Jnãna and dharma. They foster dharma. They will involve themselves only with such activities and not run computer colleges! Will Bhagavãn send Mahãns to open and run technical colleges? If one takes refuge in such a Guru, his 'vyavahãra' (worldly involvement) will only get doubled. So, what does a real Guru do? Gives Jnãna upadesa! The other day Sri Mani Dravid, while speaking to the Pãtasala students, said, “A Guru gives Mantra upadesa to his 'sishya' (disciple). While giving Mantropadesa, the Guru passes on his dhyãna shakti. While giving dhyãna shakti the Guru says, 'Sishya! Meditate on this 'roopa' (form). Do japa of this mantra.' In Dhruva charitra, Nãrada describes the 'roopa' (form) of the Lord. Narada says, “Japyashcha paramo guhyah” and bestows the 'Dwãdasãkshari mantra' to Dhruva. But, how does the disciple do the japa and dhyãna? In his mind's eye, he only sees the way his Guru had sat, bestowed the upadesa of the japa and dhyãna! This very scene becomes his dhyãna!” Do you understand? The 'buddhi' of the disciple did not seek the form as described by his Guru. The Guru had done the upadesa of the Lord as one holding the 'Shanka' (conch), 'Chakra' (wheel-weapon), 'Gada' (mace). But, the scene of his Guru sitting in front, describing the Lord and blessing the Mantra in his ears becomes verily his dhyãna! Therefore, what does the Guru do? Bestows dhyãna! Thus, a Guru should be one who can give us Jnãna. One who can show Bhagavãn to us. One who is filled with tapas. In today's world there are ever so many wearing the crown of a 'Guru' without the required qualification. There are so many to confuse you even in spiritual matters. One should, therefore, be very careful. Innumerable people are thus cheated. What do you lose by being caught with such fake 'Gurus'? Time! It is not just financial loss but you lose your precious time. Your 'janma' is wasted. Will you able to attain another 'janma'? Even if you do, will it be a 'manushya janma' (human birth)? We do not even know if we will be able to secure favourable ('anukoola') conditions that we enjoy now. What is the worst loss that is suffered even without our knowledge? Time! We should not waste even a moment of our life. Hence, we should move in 'adhyãtmika pravritti' (spiritual growth). What is 'adhyãtmika' (spirituality)? 'Brahma Sãkshãtkãra' (realizing the Self) is only 'adhyãtmika' and intensely following the path shown by the Guru is the only way. Any other way that we might choose will not lead us to Jnãna. We should not be in awe of other things. There are many things of the world that are beyond our understanding. In the same way this is also beyond our comprehension. There is absolutely no need for us to try to understand these matters. Have all matters in the world come within our grasp? Then why try to know such undesirable things? Perhaps, once we lose our nescience and secure 'Jnãna', we might even understand these states. No special effort had been taken to learn about and attain the highest state! We nurture no desire in such matters! Many people have attained the purpose of life through japa and dhyãna. Thus, the authenticity of these 'mãrgas' has been proved. We have not yet 'Realized' our nature, but, if we follow this path we are sure to attain, too. We should follow it as scrupulously as the others who have 'Realized' by following such genuine paths. So, the Lord says here, 'Aduthãne mutthikkubãyam' - the only way to attain Moksha. What is this way? 'Mandiyuzhal vãyu samanchittam valithevanãl nischalanamãi iruthap pertridumãm' - if one is able to bring his restless mind, which is akin to the gushing wind, under control (then he becomes verily Lord Siva, Vishnu, Brahma, devas and all else). 'Adudhãne mutthiku ubãyam' - That is verily the way to Moksha. (The only way to 'Mukti' is to control and destroy the mind that is akin to the gushing wind.) Will one 'attain' Moksha by destroying the mind? NO! One will not 'attain' Moksha by the destruction of the mind simply because Moksha is not something to be 'attained'! By your japa and dhyãna your mind (collection of thoughts) is destroyed and no new state as Moksha is secured. If it were something to be gained, it would be lost as well! Such a state will not be a permanent feature. (By destruction of 'vãsanas' [collection of thoughts] the wrong identification [that I am the body] ceases to be).
Therefore,
'Adudhãne mutthikku ubãyam aduve Page 1 Page 2 NOTE: Any discrepancy/lapse in the translated version of the Upanyãs is the sole responsibility of the person/s who translated the work from Tamizh into English.
Radhe Krishna |
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