Devi Kãlotram - Day 7
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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.

"Who is a 'gunavãn' (the virtuous)? Only one who exerts efforts to control and destroy the mind is a 'gunavãn'!"

-- 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"

" What does it mean to be spiritual ('ãnmiigam')? What does it mean to be holy ('deiviigam')?

Colloquially, we speak of someone being holy or leading a spiritual life. What does it mean - to be holy ('deiviigam') or to lead a spiritual life? The end of spiritual life is to become verily Bhagavãn. The aim of spiritual life is to move on the right path that will finally transform us into 'Deivam' (God). Extravaganza, creating illusion ('brãnti'), awe ('bramippu') in others' minds is not spirituality. It is not spiritual life. Only the common man, one who has no 'tattva Jnãna' will be in awe of such things. A great Jnãni will not go flaunting ('ãrpãttam') about. It is very difficult for the world to spot a Jnãni.

Maha Periyava once asked, "Do you know how to celebrate Ãdi Sankara Jayanti? How would you celebrate the Jayanti of one who says that there is nothing? What festivity can you perform for one who called the world an illusion?" Our 'buddhi' (intellect) is always moving externally, towards worldly matters ('loukiika vishaya'). Therefore, in spiritual matters ('paramãrtika vishaya'), too, it looks outward, for such external activities. This is due to habit. The mind desires to go on pilgrimage, meet someone or do something. In spiritual life, too, we have such awe ('bramippu'), illusions ('brãnti'), 'samskãras', 'vãsanas' (lateral impressions). The vãsanas drag us into various activities in spiritual life too. Crowd gathers wherever 'Utsav', 'Chandi Homam', 'Vedapãrãyana', 'Ati Rudram' or 'Maha Rudram' is conducted. These are only external activities ('vyavahãra') dragging us more and more outward. It may be better in comparison to worldly activities ('loukiika vyavahãra'), as these are religious/spiritual matters ('paramãrtika vishaya').

Even when one becomes a Jnãni, he has some work to do in the world. Jnãnis with completely subsided mind also go about doing some work. But, there are Jnãnis who sit quietly without any activity. Kunju Swamigal, Muruganãr did not carry on any external activity. I have seen such Jnãnis. Such Jnãnis seem no different from the ordinary person. They do not go bragging ('ãrpãttam'/'patottopam') about their 'Jnãna'. Only another Jnãni or yogi can understand their greatness. An ordinary man, at the most, might feel attracted ('ãkarshana') to them but will not feel the difference in them. Jnãnis will not exhibit any of sign of being different. If they did, then it would mean that they do not have Jnãna. How can one who cries in sorrow or jumps about in joy, be a Jnãni? Jnãnis do not have any kind of work/involvement ('vyavahãra').

The 'manas' (mind) that gets involved even in religious matters ('deiviga vishaya') will not rest. Even a Swamiji has to perform some puja, go on pilgrimage, etc. There is some 'vyavahãra' even there. People will abound here. Even in religious matters ('deiviiga vishaya'), activity ('vyavahãra') becomes inevitable. But, all these are not spirituality ('Jnãna ãnmigam').

Spirituality ('Jnãna ãnmigam') is to control and destroy the mind ('mano nãsa') and thus attain Jnãna. Many divine visions ('deiva kãtchigal'), yoga siddhis will be experienced while moving on the spiritual path. But, who will feel entranced by these? Only one who does not possess real zeal for spiritual endeavor ('mumukshutvam'). He may have the desire to attain Moksha, having heard others speak about it. He may not possess the sincere feeling ('tãtparya') that, it is only Moksha that has to be attained and Jnãna is the end goal ('paripoorti'). So, what will he do? A person who is adamant about reaching a town will take all efforts to get there in spite of innumerable blocks on the way. But, the one who is not as adamant about it, might alight at some other place on the way. This is because he does not entertain the deep desire to reach that particular town. Likewise, one who has begun to do japa or dhyãna because of having heard others talk about it, might stop on attaining some siddhis. He does not know the ultimate benefit ('lãbha'). He does not know the final Bliss ('ãnanda'). So, he gets caught up with the joy ('ãnanda') experienced on the way, even while moving on the spiritual path. Some joy is experienced even while practicing a spiritual discipline. This is called 'yogãnanda'. Some divine visions are seen, divine sounds heard ('divya nãdangal'/'dwani'). There are many who get lost in (feel attracted to) these.

In the world, man, with his intelligence, invents telephone, television, rail, airplane, etc. He even goes to the Moon ('Chandra mandala'). He may even go to other planets. Science is progressing. Though Man invents such things, does he know where he was before his birth and where would he be after his death? No! He does not know this. This is like a book that does not have ten pages in the beginning and ten pages in the end! With his intelligence, Man is carrying on scientific and other research. Is it then not possible to know about these two (birth and death)? No! It cannot be found or learnt through science. It is a subject that has to be learnt through spiritual knowledge ('mei-Jnãna'). Science ('vigjnãna') sends your vision externally and conducts research of external matters. 'Mei-Jnãna' is to turn your vision inward and find out about spiritual matters ('adhyãtmika vishaya'). Only this is 'Ãtma Jnãna' (Knowledge of the Self).

'Adudhãne mutthikku ubãyam aduve
chadupãyar sãrgunan thãnum - aduve
pirajnai thirathanmai pinnum aduve
dharumam vivekiyarkkuthhãn matru - aridãm' (8)

'Aduvenar theertham aduveyãm dãnam
aduve tavamãgum aiyaM - idhil illai
evvubãyathhinãle vãyuvir chalanam
iv vulam katta padumo ennungãl - evvidamum' (9)

While moving towards 'Ãtma Jnãna', your 'vasanas'/'samskãras' get erased out to the extent of your earning spiritual knowledge. So, 'adudãne muthhikku ubãyam aduve chadupãyar sãrgunam thãnum' - Who is said to be virtuous ('nalla gunavãn')?
In Bhãgavatam, it is said,
'Samyagvyavasitha budhisthava rãjarshi sattama
Vãsudevakathãyãm the yajjãtha naishtiki ratih'

Suka appreciates Parikshit, who demands to be told Krishna 'Katha' (story) in detail, "Oh! Superior among royal sages (Rãjarshi)! Your intellect is now truly mature since a stead-fast desire for the stories of Lord Vãsudeva has developed in you!" Only then he (Parikshit) appeared to be intelligent to Suka.

On seeing whom, is a Guru really happy? The Guru is happy on seeing the one who does not move away from the path of Moksha. That is the purpose ('tãtparya'). The rest account for nothing. Where is the need to know the Shãstras? If one knows how to cook, will it appease his hunger? If he has cutlery knowledge he may, at best, author a book on this subject! His hunger will be appeased only if he cooks and eats. Is that not so? To read 'Ãtma tattva' books and know the matter contained in them without bringing it into experience is akin to writing 'cookery' books. Only if one cooks and eats, will his hunger be appeased; likewise only if one brings spiritual matters into practice, can one attain Jnãna.

The desire to know this or that in the Shãstras is only a 'Vidyai' (Learning). Why do they desire to know all these? Why does one desire to become a pundit (scholar)? Is it for attaining Jnãna? No! It is only to earn honor/fame. Through this, he enjoys honor in a court of learned men. They only desire to learn more and more Shãstras but do not entertain any desire to bring them all into practice ('anushtãnam'). One who does Self- enquiry ('vichãra') need not know any 'vidyai'. Therefore, who is virtuous ('gunavãn')? Only one who exerts efforts to control and destroy the mind is a 'gunavãn'!

'Aduve pirajnai thirathanmai pinnum aduve darumam vivegiyarkkuthãn aduve nartheertham' - So, what is dharma? 'Veda adhyayana' (Learning the Vedas) is dharma. But, for the spiritual aspirant, dharma is to control and destroy the mind. This is his 'swa-dharma' (his duty).
'Aduveyãn dãnam' - The aim ('lakshya') of charity ('dãna') is to destroy the ego ('ahankãra'). But, you, who are a spiritual aspirant need not do any kind of 'dãna'. Do only 'vichãra' (Self-enquiry). Just by 'vichãra', the 'ahankãra' gets destroyed.
'Aduve tavamãgum' - What is 'tavam' (tapas)? Controlling the mind is 'tavam'.
'Aiyyam idil illai' - There is absolutely no doubt about this.

In Upadesa Undiyãr, the Lord has offered some way ('mãrga'). But, here, he says, 'evvubãyathinale' - Do anything, but destroy your mind! Jiddu Krishnamurti has said, 'Truth is a pathless land!' Go in any path. But, what should be your aim ('lakshya')? To control and destroy the mind.

'Evvubãyathinale vãyuvir chalanam iv vulam kattu padumo' - Apply any means that will control and destroy this mind, which is akin to the ever-moving, restless wind.

'Chittam siridasaiya samasãram nischalamãi
chittanilai nirka muthhi siddamidu - chittam
thiramãkkave vendum ãdalinãl theemãn
paramãm pirajnaiyinãl pãrãhdu - orumaiyurum (10)

This is a wonderful verse! Who is the worldly man ('samsãri')? In Bhakti granta, Periyavãchhãnpillai says, "One who attends to worldly necessities when there is no Satsang is the Bhakta. (At other times he is in the Satsang). One who comes to the Satsang when he has no worldly activities is a 'samsãri'. This is as per Bhakti granta. It is thus spoken of in the path of Bhakti. In the Gita, Bhagavãn says, "A man does not become dispassionate by merely giving up 'agni kãrya' (Karmas). He has to give up the feeling of 'doership' ('kartrutva' - I am doing)." What should he give up? The sense of 'Doership'!

It is said that everything happens only as per one's 'pãpa' (sins) and 'punya' (good merits). A person bathes in the Holy Ganga. He goes to Gaya and performs 'shrãrddha' ceremony for his ancestors. He goes to Badrikãsrama and has darshan of Badrinãrãyana. He performs innumerable 'dãna' and 'dharma' (charity). Would he not then earn lot of 'punya'? Yes! Of course! He would. If you show your horoscope to a genuine astrologer, he can predict the date of your visit to Vãranãsi, the date of your Holy bath in the Ganga, your performance of 'shrãrddha' ceremony in Gaya, your performance of various 'dãna' and 'dharma'. Is he then not performing only what has been destined? He is destined to do all these. How then will he earn good merits? Similarly, his wicked deeds can also be read in his horoscope - He will commit a murder; will accept bribe; will be imprisoned, etc. Now, does he commit the murder and other wicked deeds because of his own desire or because he has been destined to commit them?

'Prãrabda' shall come to pass. Though all these (virtuous or wicked) acts are predetermined, only if he holds the sense of 'doership' (I am doing) does he earn 'pãpa' or 'punya'. This is a very important question in everyone's mind. One should try to understand the explanation properly.

One goes to the Ganga for the holy bath. He has been destined to do it. Even though he has been destined, one has to give up the 'doership' ('kartrutva'). If he says/holds the feeling, "I had been to the Ganga and had a holy bath. It is I who have done this," then the karma comes to him. Thus, the relative 'punya' also comes to him. It goes into him as a 'vãsana'.
Similarly, when he commits murder with anger and hatred, the sense of performing the act rises in him. It is only because of 'doership' does these ill feelings rise up in him. Then, he takes up this karma and the relative 'pãpa' also comes to him. It goes into him as a 'vãsana'. This is why, in the Gita, Bhagavãn says, "Do not perform any act with 'kãma' (desire), 'kopa' (anger) or 'bhaya' (fear). What happens if an act is done with any of these feelings? It leads to 'kartrutva' (sense of 'doership'). Do you understand?

How is a Jnãni? A Jnãni forcefully takes up 'kãma', 'kopa' and 'bhaya' for the purpose of 'anugraha' (blessing). One can even do 'sikshai' (punish), but do it with 'premai' (love). He has no involvement of any kind in these actions. It is like a play being enacted. He does not hold any kind of hatred or anger. This is the reason that, in spite of a Jnãni abusing or scolding us, we go back to him! It does not hold us away from Him!

Let us say that we do not like someone. But, we speak sweet words to him/her though nurturing hatred inwardly. In the same manner, a Jnãni seems very stern externally but holds only 'premai' (love) inwardly! Ordinary men have hatred in their hearts and sweet words on their tongues. But, a Jnãni ever filled with only 'premai' appears stern/cold externally. This is only external appearance towards 'vyavahãra'. Jnãnis will never be caught up in 'kãma', 'kopa', 'bhaya', etc. When the need arises, they (Jnãnis) 'take up' (bring on) such feelings. It is only for the sake of 'anugraha' (blessing).

Thus, whatever has been destined will come to pass, but, one should leave out the sense of 'doership'. One should give up the ego ('ahankãra') and ownership ('mamakãra') in happenings which have been destined.

So, how should you hold yourself? When you say, "I had Ganga 'snãna' (Holy bath)," feel that it is only due to Bhagavãn's grace/Guru's grace that it has been performed. This is how a Bhakta would view it. A Jnãni would say, "It is because of 'prãrabda'." An act done without the sense of 'doership' will not affect you. If you feel the sense of 'I am doing' then the relative 'pãpa' or 'punya' that attract 'vãsanas' are earned, which in turn earn 'janmas' (births) accordingly. Bhakti and Jnãna are one and the same but the difference lies in the point of view. A Jnãni would attribute all the happenings to 'prãrabda' while a Bhakta would attribute them to Bhagavãn. The Bhakta would say it is the grace of Bhagavãn/Guru. Thus, the difference lies only in one's comprehension.

'Chittam siridasaiya samsãram' - A wonderful 'padam' (term) indeed! Who is a 'samsãri'? Now, there are different categories of people - the worldly ('loukiika'), those who lead spiritual life ('paramãrtika'), the celibate (brahmachari), ascetic (sanyãsi), yogi, siddha purusha, Jnãni. There are several types of people - Ladies ('stree'), Men ('purusha'), householders ('grahasta'). There are Swamijis who are in sanyãsa 'ãsrama' or brahmachãrya 'ãsrama'. Externally, they appear to be in some high 'ãsrama' (state of life). But, they may entertain desires mentally; fulfil their desires surreptitiously. But, what do people observe? They see only external appearances. Some may appear to lead a high lifestyle outwardly but would be a great Jnãni inwardly. If you take up Jiddu Krishnamurti, we find that he had led an aristocratic life style. In spite of it he was indeed a Jnãni! He was highly sophisticated, but, only a person like him could manage this. Similarly, Mannãrgudi Raju Shãstrigal, a householder, was a great Jnãni - One who had attained Brahma Sakkshãtkara. Vãsudeva Thãtha was also a great Jnãni in spite of marriage and children. Can you then call Vãsudeva Thãtha a 'samsãri' for the mere reason that he was a married man with children? NO! He was not a 'samsãri'!

There are so may 'swamijis' who wear the ochre robe. But, can you call them a sanyãsi for the mere reason of wearing an ochre robe? No! You cannot! External appearances do not decide on the true status of a person - a 'samsãri' or a 'Sat Purusha'. It is only the 'chalana' (restlessness) within. Here, Bhagavãn says so wonderfully, "Let a person be anyone - a 'brahmachãri' or a 'grahasta' or a 'vãnaprasta' or a 'sanyãsi' or a 'stree' or a 'purusha' or an Indian or a foreigner or belong to any caste or creed. If his mind gets restless, 'even slightly', then he is verily a 'samsãri'! If there is no 'chalana', he is then verily a Jnãni!"

Will bhakti lead to the final goal (Jnãna) or only 'Vedanta mãrga' would lead to it? Or only 'sanyãsa ãsrama'? or is it 'brahmachãrya ãsrama' that would lead you to this? What is the 'pramãna' (proof)? Let us push aside the various discussions and arguments over this matter, having the Grantas as the basis. Debates through Grantas mean that they have to do 'vichãra' through Shãstras and then come to a decision. While doing this (vichãra through Shãstras), they say that only what is 'pratyaksha' (visible) should be taken. One should not speak on the basis of Shãstra 'vishaya' (matter). We have seen one who has attained Jnãna through Bhakti mãrga or have met one who has seen such a person. Is this not proof enough ('pramãna')? This is not a matter for confused debates through Grantas. When there is 'pratyaksha pramãna', why seek 'pramãna' through some Granta?

Is Bhakti the way to Moksha or Jnãna the way to Moksha? Are these the 'upãyams' (means)? We need not know the varied opinions on this matter. But, there are people who have attained Moksha through Bhakti and also through Vedãnta. In the same way, through 'Brahmachãrya ãsrama' one has attained liberation; through 'grahastãsrama' or 'vãnaprasta' or 'sanyãsa ãsrama' also, people have attained liberation. So, what does this imply? 'Ãsrama' is not the real reason.

Some people take 'ãpat sanyãsa' ('emergency' sanyãsa)! Shãstras say that if one takes sanyãsa on deathbed - say that he is going to live only for four days - (He lives a true ascetic life at least for these four days), he will not return to this world, but reach a higher world from where he can seek Moksha. He may not be able to lead the ascetic life for a long period, therefore, takes sanyãsa on deathbed.

Therefore, "Chittam siridasaiya samsãram' - one whose mind is bereft of the slightest 'chalana' (restlessness) is verily the Jnãni. Jnãni's mind is totally bereft of 'chalana'. If the mind moves 'even a little' (not necessarily much) he is a 'samsãri' - 'chittam' (mind) 'siridasaiya' (moves a little). A person may be wearing the ochre robe and be a sanyãsi but if his mind is always doing some 'vichãra' (thinking) - whatever 'vichãra' it be - regarding management of the ãshram or worried about the ways of the world or about his body or about his life or about the need for some finance or administrative problems - he is then verily a 'samsãri'. There is no doubt about it. The mind of a 'peetadipathi', who is not a Jnãni, will be worse than that of a householder. This is because he has to face lot of administrative problems. Therefore, 'Chittam siridasaiya samsãram' - Bhagavãn offers a very easy clarification for the term 'samsãri'. One whose mind has 'even a little' 'chalana'!

Well! Should not the term 'Mukta' (the Liberated) be also defined? 'Chittam nilai nirka muthhi iduve chittamidu' - One whose mind stands still without an iota of 'chalana' ('ãdãmal' 'asaiyãmal' - without any motion or agitation) is verily the 'Mukta' (the Liberated)! In the Gita, Bhagavãn says, "A lamp placed in a room where there is no breeze, burns still without fluttering. So, too, one should hold 'Bhagavat swaroopa' (the Form of the Lord) or 'Swaswaroopa' (the Form of the Self) without any 'chalana'. This is only (verily) Jnãna."

'Chittam nilai nirka mutthi iduve' - what is Moksha? Not this loka or that loka. Moksha is not Kailãsa, Sri Vaikunta or Sripura. It is not somewhere else. It is verily HERE and NOW during your very lifetime. It is always, at all times, with you. It is here right now. Only 'ajnãna nivritti' (removal of ignorance) has to come about and there is nothing new to be earned from someone. Without 'Ãtma swaroopa' we cannot see, hear, talk, etc. The eyes will not see, the ears will not hear and the tongue will not speak but for this 'Ãtma shakti' (Power of Consciousness). The collection of 'vãsanas' just above the Chaitanya is the 'manas'. When the 'manas' is destroyed, Jnãna shines forth.

We should, therefore, turn our mind inward. The nature of 'manas' is to move about ('chanchala'). This is its nature. 'Manas' is a strange power ('vichitramãna shakti') just above 'Ãtma Chaitanya'. What does this manas do? It keeps rising up. If you hold this rising manas in one place, the vãsanas keep getting destroyed. How should you be?

'Arunãchalamena agame arivodu ãzhwãr' - Dive deep into the cavern of your heart with awareness. We sleep at night. The 'manas' does not rise. It is in 'laya' - mano laya (rest). But, we are not aware of this at sleep. After waking up we become aware of it. At sleep, we see dreams and a state of dreamlessness is also experienced. Now, let us say that you are sitting. Even as you are sitting, you turn your vision inward. A thought rises up but you should stop it at the point of its origin. You should stop the 'manas' at the place of origin. 'Manas' is nothing but collection of thoughts. There is no 'manas' other than thoughts. Is that not so? We should be aware of this act of stopping it at the place of origin. What happens then? What is the nature of 'manas'? It is always rising up. But, when you stop it at one place, the vãsanas keep getting destroyed. You will not know whether the vãsanas are rising up or not. They get destroyed even without rising up!

'Ennam ezhumãgil ivvennam yãrukenru vichãrikka ennam udhitha idathile odungumãm', says Bhagavãn Ramana. If a thought rises up, then you enquire, to whom the thought belongs to, and it will automatically subside in its place of origin. Therefore, what happens if you hold the 'manas' at a point (place of origin) through 'vichãra'? Even as it stands at this point, thoughts rise up over and over again but subside by themselves. We will not be aware of it rising up and subsequently subsiding. When we drill the ground with a drilling machine, it seems to be standing at one point but is actually moving down. Likewise, the 'manas' seems to be fixed at one point but it stands firm in 'Tatswaroopa' or in the dhyãna of Bhagavãn. The 'manas holds the 'saguna swaroopa' (form) firmly. No other thought rises up.

A 'Nãma' (Name), a 'Roopa' (Form) is being firmly held to by the 'manas'. That is, when we say the Nãma, the memory of the 'Roopa' also rises along with it. When I say, 'dog', immediately the form of the dog appears. Even as I utter the word 'dog', the form rises along with it. When we utter the word 'pot', automatically the form of the pot also appears in our mind. It cannot be otherwise. Similarly, when we utter Bhagavãn's Nãma, His 'roopa' (form) also certainly rises up in our inner conscious. We may not be aware of it. But, it does rise up. It cannot be otherwise. The form does rise up in our sub-conscious mind.

Suppose, being attracted to 'saguna' (form), we do dhyãna of Bhagavãn's form. When we repeatedly do dhyãna of Perumãl as holding 'Shanka', 'Chakra', with 'abhaya' or 'varada' hastha (the right palm held upward blessing 'refuge' or held downwards pointing to His Lotus Feet granting a boon), the 'manas' slowly comes to hold the form in this manner. Dhyãna of a 'Murti' (form) should be done always in the same manner. If you do dhyãna of the 'Murti' in standing position, then it should always be held only in this position. It should never be changed. What happens when you continue to do dhyãna in this manner? The 'manas' would hold the 'Murti' for sometime and then move out. You should then pull it back and fix it in the 'Murti'. Thus, your 'manas' would alter between the 'Murti' and other thoughts. Gradually, the frequency of the alternating state of the 'manas' will subside. And, through practice it will begin to stand firm in this 'Murti'.

Now, let us say that you are doing japa of some Mantra and your 'manas' does not stand in the japa. What should you do? Let us say that you are doing japa of 'Rama' Nãma. Close your eyes and bring the letters 'RÃ' and 'MA' in front of your mind's eye. You must create this bhãva. Alternately, you can mentally write the letters 'RÃ-MA', while uttering it. You should build up such bhãvas. You can write it in Tamizh or in Sanskrit. 'Deva Bhãsha' (Sanskrit) is the best choice because this form has a Mantra shakti. The Sanskrit letters have Mantra shakti. As this is a Mantra dhwani (sound of a Mantra), the Sanskrit letters generate Mantra shakti. Even as you chant it, feel/see the letters running in front of your mind's eye. When you practice in this manner, gradually your 'manas' gets firmly settled in the Mantra.
Even, reading a book needs firmness of mind. And this is 'Paramãrtika vishaya' (spiritual matter)! Spiritual matter is very subtle ('sukshmamãna vishaya'). If you do not exercise firmness in this subtle matter, then success will not be forthcoming. Jnãna will not come about without firmness.

Therefore, while doing japa one can think of the Mantra or the 'Swami' (God) related to the japa; or one can even mentally do 'namaskãra' (prostration) or circumambulation ('pradakshina') or even puja to that 'Swami'. This is the highest form of worship. That is, mental worship is certainly higher than doing it physically. No paraphernalia is needed for mental worship! One only needs the capability to direct the 'manas' to the chosen way of worship. "

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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.

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