Devi Kãlotram - Day 6
(Page 2)

< Prev

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.

Sri Sri Swamiji,

" 'Adudhãne mutthikku ubãyam aduve chadupãyar sãrgunan thãnum' -
Vedãnta defines "goodness" as one who possesses 'mumukshutva' (deep desire to attain Liberation) and the incessant effort towards its attainment. Thus, 'Gunam' in vedãntic 'riiti' is only your deep desire to attain Moksha and the right effort in this aspect.

'Aduve pirajnai thirathanmai pinnum aduve dharumam' - what is dharma? Here, the Lord says, 'Performance of 'agni hotra'/'oupãsana' are not dharma. The deep yearning to attain Moksha and the right effort exerted towards this is dharma.

'Vivekiyarkkuthhan' - To whom is 'kriyai'(external activity) advocated? Only for those who are unable to do dhyãna. One who is unable to do dhyãna carries on external activities. When do external activities come to a stop? When a person is able to perform intense dhyãna, all his external activities come to a stop.

But, does our mind really involve itself in the 'kriyai' while performing it? There are innumerable people visiting Tirupati. How many of them visit the Holy place with full involvement? With real bhakti and shraddha? Very few of them! Most of them treat the visit as a picnic. They look out for some comfortable lodging and boarding. If you ask, 'Do not these people gain any 'phala' (fruit)? The answer is, 'They do! But only 'alpa' (negligible) 'phala'. The place has 'Deiva sãnidhya' (the Presence of the Lord). This bestows some 'phala' on them. The depth of the 'phala' depends on the purity of the mind, bhakti and shraddha with which you take up the pilgrimage. Shraddha and bhakti is of the mind and not of the body. What shraddha and bhakti can the physical body possess? The 'manas' (mind) should not hold to any thought other than Bhagavãn. You sit at home and send your 'manas' to Tirupati. What happens? Without the trouble of any physical movement, the 'manas' has stood at the Lord's 'sannidhãna'. One thus, attains the 'phala' of having visited Tirupati. This is because Bhagavãn is where He is thought of. All the physical movements are for those who have the 'indriya avasthai'. It is the 'swabhãva' (nature) of man to move his hands, legs; for the eyes to see something; the ears to hear something; the mouth to chew something; the nose to smell something. So as long as one experiences these 'indriya avasthai' (state of the senses), one may go on pilgrimages. But, once this has come to rest why should you take effort to rekindle them?

If you feel bored and wish to visit some place, then go to Tirupati (some Holy place); if you feel like seeing something, participate in the Utsav being celebrated here; if you feel like listening to something, listen to 'Bhagavat gunas' (the qualities of the Lord); if you feel like eating, eat Perumãl's prasãda. 'Just by consuming Perumãl's prasãda one will attain bhakti' - this is the siddhãnta of Sri Rãmãnuja. While speaking on the attainment of bhakti, Sri Rãmãnuja says, 'through pure prasãda, bhakti is attained!' And he goes on to explain the term 'purity' - to avoid onion, garlic, drumstick is one kind of purity of food. To give up such foods that kindle impure thoughts ('vikãra') is 'ahãra thooimai' (purity of food). Secondly, to offer the food to the Lord as 'naivedya' is also purity of food. Pure food also means being careful so that, things such as hair/fingernails do not fall into the food. Thus, food that does not kindle tãmasa and rãjasa thoughts; that is kept clean externally without undesirable things falling into it; and offering the food as 'naivedya' to Bhagavãn before consuming bestows bhakti to a man. This is Rãmãnuja's siddhanta.

This is the reason that lot of 'prasãda' is available in Vaishnava temples. You find lot of 'prasãda' distribution in Mãdhwa sampradãya. 'Iskcon' offers lot of 'prasãda'. Wherever they conduct 'Hare Rama Hare Krishna' bhajan, food is offered to the Lord and eaten as 'prasãda' as it is believed that bhakti is earned through Bhagavat prasãda. This is bhakti siddhãnta.

Madhwãchãrya, Rãmãnuja, Chaitanya Mahãprabhu were also revolutionaries! They spread Bhagavan Nãma in slums. Sadguru Swamigal has also done this. But, what is the difference between those who bring about such radical changes today and those who did it in the days past? Those who do it today abuse those who lived in days gone by. They label the people of the past as, 'Narrow minded, wicked and selfish, who did not share good matters with others; Whereas, we are willing to share these with the people'. But, Madhwãchãrya, Rãmãnuja, Chaitanya Mahãprabhu, Sadguru Swamigal, Kabir Dãs did not speak on such lines. Instead, they said, 'Our ancestors were good people. We would like to excel them.' They had a positive approach.

When a man lives in accordance to 'varnãshrama dharma', it is not right on our part to advise him to lead his life otherwise. Instead, we should appreciate him. To live in accordance with 'varnãshrama dharma' may not be possible in today's world but that does not call for the criticism of those who are able to do it. You may preach Nãma sankirtan, which is the order of today's world. The Mahãns were like this. They did not abuse others.

Jiddu Krishnamurti has scoffed at Purãnas, Vedas and Guru but there is a difference between Jiddu Krishnamurti's words and an atheist's words. The atheist exercises hatred whereas Jiddu Krishnamurti did not exercise hatred towards anything. He did not show any partiality. Why then did he scoff at these? It is not a personal vengeance. He refuses to accept these 'recognized doctrines' to find Truth. Therefore, one has to see the intention and not merely the words spoken. This is the reason that he attained Jnãna. Had he felt any abhorrence, he would not have attained Jnãna. He was not willing to follow any path on the basis of some faith. He wished to search and find the Truth by himself. And he did find the Truth!

For a 'mumukshu' following dharma - performance of 'agni hotra', etc. - is also a 'brãnti' (delusion). Suppose, you, a 'mumukshu' go to a place where Sanskrit is spoken fluently. You immediately feel that you should learn the language. This is only a delusion. When you see a man well versed in Shãstras and you regret for not having studied the Shãstras, it also amounts to 'brãnti' only. Do you understand? A sãdhak does not need all these. Have the several great Advaita pundits attained Jnãna? Then why do we need such learning? There are ever so many who are adept in Mãdhwa siddhãnta, in Vishishtãdvaita siddhãnta. In what way has their learning helped them in 'anubhava' (experiencing the Self)? It has not helped them in any way. Thus, even these are all nothing but delusions. Such learning may even fatten up our ego! Even this is some kind of a desire! One who searches Truth sincerely will not get deluded by these because he knows that his desire is not to become a pundit, to impress others by his learning, to earn fame through learning. Your goal is only to attain Jnãna. What should you do to attain Jnãna? Have 'Vairãgya' (dispassion), 'viveka' (discrimination), perform sãdhana with 'shraddha' (faith), exercise patience, be modest, be humble and be shy (of people). These are all 'ãtma gunas'. It is only through such means can we earn Jnãna. Therefore, nothing else is obligatory.

'Pinnum aduve dharmam' - Do not turn your mind towards performance of dharma. Here, dharma can be taken as 'dãna' (charity). A sãdhak may see others being charitable and let his mind in that direction. But, even this is not necessary for a sãdhak. Will the 'ahankãra' (ego) be annihilated by 'dãna'? On the other hand it may get fattened up! What is the 'phala' of 'dãna'? 'Chitta shuddhi!' (Cleansing the mind). Through mere 'vichãra' ( Self enquiry), 'chitta shuddhi' is attained.

'Aduve nartheertham' - why do you bathe in the Ganges (or in any other holy river)? Only for 'chitta shuddhi'. Through vichãra, the dirt is removed. Vãsanas rise up only because of the relative 'pãpas' (sins). These vãsanas are annihilated through vichãra.

'Aduveyãm dãnam aduve thavam' - what is 'thavam' (tapas)? Generally speaking, control of the senses ('indriyas'), control of the mind or taking on some kind of suffering of the body is referred to as tapas. However, even tapas is not Jnãna. When we refer to a Guru being a 'tapasvi', it refers only to Jnãna and not possession of some 'tapo bala' (extraordinary power). Do you understand?

Let us say that a person has performed crores of Mantra japa but has no Jnãna. He possesses this japa as his 'tapas'. There is no connection between this 'tapas' and 'Jnãna'. Let us say that another goes on frequent 'fasting' ('upavãs' - being without food). This 'upavãs' is his 'tapas'. It has nothing to do with Jnãna. Dhyãna or Nãma japa performed along with 'upavãs' and having 'mano nãsa' (annihilation of mind) as the goal is the real 'tapas'. Otherwise, if one performs such feats without proper perspective, it would only amount to holding some 'shakti' (power). Through such 'tapas' one may achieve 'vidwat' (learning) or earn the power to win over others in debates. But, it is not Jnãna. He is also an 'ajnãni' (ignorant) only. In fact, he is a worse 'ajnãni' than the 'loukiika' (the worldly)! This is because he is using a good sãdhana for some silly objective!

Mahãns are called 'tapo lobis' (misers). Why? Just as a wealthy man who would not spend a pie from his pocket, these Mahãns would not spend the tapas earned by them! They can destroy a man with their tapas but a Mahãn will not waste it on such matters. He would think, 'I may be able to destroy him, but to what purpose? I would lose my hard earned tapas!' They would, therefore, not spend their tapas. We sit day and night and perform japa and dhyãna. Can we lose it on some silly ground? Will the other person be transformed through such means? No! Why then lose the hard earned tapas?
We should never waste our tapas. 'thavam' - what does 'thavam' mean? The sãdhana followed to attain Jnãna is called 'thavam'.

Whom would I call 'tapasvi'? Only the one whose 'manas' has come to rest. 'Tapasvi' is one whose 'manas' has become one-pointed ('ekãgram'). 'Ãtma vichãra' (Self-enquiry) is done easily only with such one-pointed mind. Therefore, 'aduve thavamãgum' - Thus, even if you go to a Satsang or to any place connected with Bhagavat matter, you should never move away from your 'lakshya' (goal). Thousands of people come to a 'Sanga' (association). 'Rãjasic', 'tãmasic' people as also braggers, gossip mongers and people with very little faith also visit such places. People with different temperaments come here. We cannot question as to why such people come here. This is a very common occurrence.

When a balloon is filled with too much air, it bursts. Why does it burst? That is nature. When some 'vasthu' (thing) is too big, we divide it into two halves. For example, when a political party grows too big, it breaks into two. All this is in the nature of things. So, all that happens in the world occurs in a Mahãtma's place, too. Many kinds of people visit this place.
For example, theft occurred in Ramana Maharishi's place as also in Papa Rãmdãs's Ãshram. Bhadrãchala Rãmdãs was arrested and thrown into the prison cell. Mira was given poison. We do read such happenings in all Bhakta 'charitras'. Such things have happened in Jnãnis' and bhaktas' lives also. Jadabharata was made to carry the palanquin. He was kicked by the king. Therefore, one cannot question, 'Why do such things happen to me when I am doing japa, dhyãna? Why do such things happen to Mahãtmas?' You should only observe the Mahãtma's reaction or response to such happenings. Bhadrãchala Rãmdãs was imprisoned. But, you should take note of how he did kirtans on Rama even in confinement. When Mira was fed with poison her bhakti was not affected in any way. It is only this that has to be taken note of. When Ramana was beaten by robbers his only reaction was to instruct disciples around to light the lamp so that the robbers could take whatever they wished! He then said, 'He is doing his dharma. We are sãdhus. We should be patient.' If these sãdhus returned their beatings, won't the world deride them? The next day when questioned Ramana explained, 'The one whom I beat has now returned the beatings!' This is sãdhu 'lakshana' (quality/nature). We should take note of how the sãdhus behave under such circumstances. Therefore, all the occurrences of the world will happen here, too. But, we should know our goal and not move away from it.

How are the Mahãns? They do not move away from their 'lakshya' even in such company. Many kinds of people with varied requests used to come to Maha Periyava. Some sought money, some marriage, some came to tell their family woes to Periyava. But, Periyava never swerved away from his japa/ dhyãna. Likewise, when we go to a 'Sanga' we should not swerve away from our 'lakshya' (aim). There are lots of opportunities to feel the 'chalana' (swerve away from). But, we should not give in to this because the loss will be ours. We should never, at any point, move away from our 'mãrga', be it japa or dhyãna. Suppose someone abuses us. We should feel very happy because they are taking away our sins! This is also a 'prãrabda'. To listen to such abuses is also a 'prãrabda'. A sãdhak should be happy at all times. He should not be emotional. He should be patient. At the same time those who abuse sãdhaks will earn sins. This is because the sãdhaks have earned some 'tapas' due to their sãdhana. We should, therefore, never abuse anyone, particularly, those who perform japa, dhyãna and is in a 'Satsang'. If we involve ourselves in such matters we will lose our tapas. Do you understand? Only confusion and delusion will come to stay.

Thus, the Lord says, 'aduve nartheertham, aduveyãm dãnam, aduve thavamãgum' -What is 'thavam'? - the path adopted to attain Moksha is 'thavam'.

'Aiyyam idil illai' - there is absolutely no doubt in this.
He says authoritatively. You need have no doubt on this account. I reiterate. You are doing some sãdhana - Brahma vichãra, Nãma japa, or some other sãdhana. The purpose of your sãdhana is 'Brahma Sãkshãtkãra'. Are you moving in this path with resolve? Without any illusion? Do not nurture the desire to go on 'teertha yãtra' (pilgrimage). Do not nurture the desire to grow tuft on your head or perform 'sandhya vandana'. Do not nurture the desire to read this book or that. Do not nurture the desire to lend assistance in renovating temples. What should you do? Just do 'Brahma vichãra'. If Bhagavãn desires to have these done through you, it may happen. But, you need not nurture any such desire. Only Bhagavãn, holding you as an instrument, does all such deeds. It is not done through your effort. This is for sure. I can feel it in my case. I can feel it very well that I am only an instrument. Through experience it can be realized that nothing can be done through our effort. Thus, 'aduve thavamãgum aiyyam idil illai' - Are you doing 'Dwãdasãkshari' Mantra japa? Are you doing 'Bhãgavata pãrãyana'? Keep moving in the 'mãrga' shown by your Guru. Do not begin to do 'dãna', 'dharma', learn Sanskrit, learn Shãstras, move to this kshetra or that, perform good deeds with any money earned. What are you going to benefit from earning 'punya'? Only those who yearn for another janma need 'punya'.

Well! Shãstras speak of all these. Then are all these mere bluff?
Shãstras have spoken on the basis of 'adhikãri beda' (difference in the nature of people). Just a little earlier it was said, 'turn the restless 'indriyas' towards Bhagavat matters.' In the same way, these have been spoken for a worldly man. Let a 'loukiika' who is unable to do japa, dhyãna and is not much inclined to 'mumukshutva' perform all such 'punya' work. Let him do some 'dãna', 'dharma'. Let him go on pilgrimage. This will lead him to a good 'gati' (state) in some janma. Let him go to some kshetra - Badrinath, Kedarnath, Gaya or Vãranãsi. So, the Shãstras have advocated such things for those who have not yet matured. In fact, it can be said that only because we have performed such deeds in our past janmas have we obtained such 'mumukshutva' in this janma. Where then is the need to perform these deeds all over again? The urge for Jnãna is not obtained so easily. Only because we have performed such 'punyãs' in the past have we earned the urge to attain Jnãna. Mahãns' words are the authority for these. Ãchãrya says, in Vivekachoodamani, 'Mãnushyatvam, mumukshutvam, mahãpurushasangamam'. It is only because of 'punya' earned through several crores of janmas that you have attained human birth, the urge to attain liberation and the company of a Maha Purusha. Thus, we have earned good many punyas and are moving on a spiritual path as a result of these punyas. Therefore, we need not perform such 'punya' earning deeds all over again. Similarly, there is no need to visit someone with some power here or another there. There is no use of such visits. It is only a delusion caused by the 'chalana' (restlessness) of the mind.

What is this 'chalana'? If we happen to visit some undesirable place (while we do not have enough maturity to evaluate a person or a place) where proper mãrga is not advocated, we may get caught there and find it extremely difficult to get out of it. Therefore, it is best to remain in the Satsang that we are frequenting now. It is the only right thing to do. ('ucchitham' and 'utthamam'). Today we hear a lot about such disagreeable places. We should avoid getting caught in such places. What would happen if we get caught? To escape their clutches would become a mammoth task. And even if we do achieve it, to get back to the right path would almost be an impossible task.

While assessing the performance of japa or dhyãna till date, I feel that had I performed better, I could have reached greater heights! Life should always be tuned towards some progress. It is a static situation when there is no progress. If this state sets in, it results in confusion. When the goal is clear, you should keep moving towards it. If you become lazy in your march towards your goal, it will also result in confusion. How can you 'see' the 'Ãtma' if you spend your time in eating and sleeping? Just nurturing the desire to see the 'Ãtma' will not do. You should, therefore, not be lazy. Self-pity is also of no help in this aspect. 'Oh! I am not doing anything. I am utterly useless for anything.' You may keep saying this and someone might lend his sympathetic ear to these. But of what use is this for your progress? Will Bhagavãn appear to you for such lamentations? How is Bhagavãn? He is 'aparokshapriyah'! He likes to remain hidden.

You visit Srirangam. A big crowd has gathered there. Perumãl is moving in procession here and there. All kinds of dishes are being sold. There are many shops at the entrance to the temple doing great business. Amidst all this, a person sits in some corner and performs japa with 'ekãgra chitta' (one-pointed mind). Bhagavãn appears and speaks only to this person. Why? God likes to remain hidden ('rahasya'). Who says that God remains veiled? 'Smriti' says so. God does not respond to extravaganzas. God will not even turn His face in that direction. Some fellow wearing a dirty loin cloth would be sitting in some corner of the street crying, 'Ranga! Ranga!' and God would stand by his side! What does God see? 'Bhãvagrãhi janãrdhana!' God sees only one's bhãva (feeling). God sees one's heart. A Bhãgavata once said, 'Bhagavãn wanders about in search of a good 'bhãva'. He wanders about to steal such a heart!' Bhagavãn goes out in search of the one who worships Him with pure heart.

Mahãns live like this. Papa Rãmdãs spent a deeply dispassionate life. But, after attainment of Jnãna his life style appeared different. Therefore, one should not take the later part of his life as the ideal. Mahãns like Maha Periyava were totally detached in spite of occupying the Peetãdipathi post of a great Mutt. What is the 'pramãna' (proof) for this? His Jnãna is the 'pramãna'! Otherwise they would not have attained 'Jnãna'. Once they have become Jnãnis, it goes to show their detachment to worldly things.

'Aduve nartheertham' - What is 'teertha yãtra' (bathing in holy rivers)? Doing incessant dhyãna is 'teertha yãtra'. It is said that reading Grantas like Viveka Choodamani earns the 'punya' of having bathed in holy rivers. If you analyze this statement you realize that bathing in holy rivers earns 'chitta shuddhi'. Vedãnta 'sravana' (listening) also bestows 'chitta shuddhi'. The 'phala' of both is one and the same. Therefore, 'aduve nartheertham'. This is verily the bath in holy rivers.

'Aduve nartheertham aduveyãm dãnam aduve thavamãgum aiyam - idhil illai
evvubãyathinãle vãyuvir chalanam iv vullam katta padumo ennungãl - evvidamum (9)

Here, he does not ask you to do vichãra or dhyãna or japa or yoga. What does he say? Do anything. But what should the 'lakshya' (goal) be? It should take you to 'Ãtma Jnãna' - 'evvubãyathinãle vãyuvir chalanam iv vullam katta padumo'. Only a person in such an 'anubhava' (experience) can bestow similar experience on us and it is not possible for us to attain such a state on our own. You require a Guru. How should this Guru be? He should be an 'anubhootimãn' (recognizes himself as the 'Self'). Only when such a Guru bestows his blessings on us, can we attain Jnãna or dhyãna. Otherwise, it will not come to be. One may question, 'Did not Ramana attain?' Bhagavãn bestowed such a Grace on him. He had not performed any sãdhana. Arunãchaleswara bestowed Jnãna on him and pulled him to His town. What is the 'pramãna' for the blessings of Arunãchaleswara? Ramana's Aksharamanamãlai is the 'pramãna' for this! He sings, 'Yãrum ariyãdu yen madhiyinai marutti evar kollai kondadhu arunãchala?' -
'Oh! Arunãchala! Who stole my buddhi without others' (and even my own) knowledge?'
'Agam pugundu eerthun agagugai sirayãi amarvithathen kol Arunãchala?' -
'Oh! Arunãchala! Why did you enter my home and exerting a pull on me carry me away and why do you now hold me a captive in your home, the cave of the Heart?' So, someone has guided him. 'Deivam' (God) is only 'Brahma swaroopa'.

How did Thiruvalam Swamigal 'Realize'? Lord Muruga bestowed it on him. Did he attain it through any japa? For some, the Guru comes in human form while for others, He comes in 'yoga dasai' (yogic vision) - i.e. a Mahãtma who had attained Siddhi in ages past also appears to some and bestows Jnãna. This does happen. Vijaya Vittala, whose kirtans we sing today, was born in a poor family. He had some ten brothers and sisters. There was no food at home. He went in search of food for his siblings. He came to a house where there was a marriage celebration. He was instructed to do some work. He drew water from the well and did several other odd jobs as bid, so that he could get some food. He then went to have food. But it was all over. Not a morsel was left. Vijaya Vittala thought, 'In such a big gathering where lakhs of people have had food to their fill, I have been unable to get a morsel of rice. This only brings to light my 'pãpa' (sins).' From there, he went to Vãranãsi. As he lay down at night, Purandara Dãsa appeared to him and instructed him to put his tongue out. When he put out his tongue, Purandara Dãsa wrote 'V I T T A L A' on the tongue. After this incident, he turned out to be a great Mahãn. The time of Vijaya Vittala was different from that of Purandara Dãsa. Thus, in this case, it was in 'Yoga dasai' that the initiation was done.

Similarly, the period of Sadãsiva Brahmendra was different from that of 'Pinnavãsal' Periyava. But, they have met in 'Yoga dasai'. This is due to their link in earlier births ('poorva janma'). 'Pinnavãsal Periyava' might have lived during the time of Sadãsiva Brahmendra. He might have been Sadãsiva Brahmendra's disciple. The sãdhana might have continued in his later birth.

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.'

'Evvubãyathinãle vãyuvir chalanam
iv vullam katta padumo' - Do anything. But what should the purpose of your efforts be? To control and annihilate the mind! "

" GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!'

< Prev

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.

Home • e-MM • Contact

Radhe Krishna