Devi Kãlotram - Day 8
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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.

Sri Sri Swamiji,

" 'Endakkarumamum il apparathil' - Is there something to be performed after reaching this State (of 'Realization')? No! You need not do anything. There is no karma to be performed before attainment (for, it is not earned through any karma) and a Jnãni has no ('varnãsrama') dharma to perform. There is no need for all these. Why? Work arises only in duality; only if the world exists. The world does not exist for a Jnãni. Only if there is 'kartrutva' (sense of doership) there is work. There has to be a 'prapancha' (world) for doing a work. Should there not be? But, is there such a 'prapancha' (for a Jnãni)?

You remain in your natural state as the 'Ãtma Chaitanya'. A thought rises up from the Chaitanya. What is this thought that rises up from the Chaitanya? 'I!' What happens when this 'I' thought rises up? It deems itself to be this body that is made up of nothing but bone, flesh, blood, excreta, etc. consisting of the five elements. It deems itself to be this body. This body is mere flesh. It is a bondage. It is a bag of flesh and bones. As soon as the 'I' thought rises up, it identifies itself with this bag of flesh and bones! Immediately the 'indriyas' (senses) are strengthened. The eyes see, the ears hear, the nose smells and the mouth speaks. With what do all these interact? The 'vãsanas' within, the 'samskãras' (imprints caused due to accumulated thoughts) within rise up. Then, an interaction is brought about with the sight seen, sound heard, etc. If such a connection does not rise up from you, then there is no interaction at all with them (the world).

Now, there is this piece of wood. Even if there is 'prapancha', is there any interaction between this piece of wood and the 'prapancha'? But, we are interacting with this 'prapancha'! Can this 'sariira' (body) interact with the 'prapancha'? There is no difference between this piece of wood and this body! If there were 'Chaitanya' to the 'sariira', then there should be no death for the body. It should always remain full of 'Consciousness' ('unnarvu poorvam'). But, one fine day it falls down! It does not see, eat or speak then. If kept for a while, it begins to stink! Why? Because it is 'jada' (insentient).

What is inside this 'jada' (insentient body)? Chaitanya! This Chaitanya is the activating force. Above this activating force is the strange power ('vichitra shakti') that is the mind ('manas'). This 'manas', that is a 'vichitra shakti', develops the 'I' thought, which immediately identifies itself with the body. What happens then? All the 'sukshma indriyas' (subtle senses) rise up. The 'sukshma indriyas' join with the 'karmendriyas' (various parts of the body through which the subtle senses act) and interact with the world.

While interacting with the world, you experience 'sukha' (joy), 'dukkha' (sorrow), 'rãgadwesha' (prejudices), 'moha' (attraction). These feelings are experienced towards people with whom you interact. You feel happy if you like the person; experience dislike and hatred if you do not like him. Is that not so? In some cases, you experience joy, in some cases, you suffer sorrow; in some matters you enjoy profit; in some matters you suffer loss. Who interacts in this manner? It is the 'manas'. It is due to the interaction of the 'manas' that such experiences are undergone.

What was there before the 'manas' took up these? Only the 'I' thought. The 'I' thought is the primary thought. When this first 'I' (the small 'I'), rises up it, identifies itself with the body. You are happy with praises and angry with abuses. Why? Due to ignorance, you identify yourself with the body. Can anyone abuse the 'Ãtma'? Can anyone praise the 'Ãtma'? But, we are not aware of this and get agitated, 'He has abused me!' With what do you identify yourself as you say, 'me'? With the body, of course! But, you are not the body!

If you are a 'mumukshu' (spiritual aspirant), you should not bother about this at all. Why should you bother who is quarrelling with whom, who is abusing you or who is praising you? You should keep doing dhyãna. Be pure ('pavitram'). You should keep moving in this path without any diversion. There are so many events taking place in the world. One has to face his 'prãrabda'. Why should you worry over it? Abuse or praise also comes only due to 'prãrabda'. You cannot shut another's mouth. Let anything happen. What should you do? Do Brahma vichãra without going against your Conscience. Keep moving towards 'Paramãtma' (the Supreme Being).

'Anda ekãndathai adaiyum' - Crores of people have lived before our times. Have they not? They would have fallen in love with each other, fought with each other over land, house, etc. But, where are all of them now? GONE! There is no sign of their existence at all! The next generation comes up and carries on similar activities. They also disappear. We also carry on such activities and will leave this world one day. The next generation comes up to repeat all these activities. This is the way of the world!

What happens if you do not work for Moksha? You will also come back to the world. You know not your place of birth. Where your 'garabavãsa' (stay in the womb) will be and what sort of birth you will have is not known. You may be born even in another 'loka'. You will undergo joy and sorrow there. In every 'loka' there is joy and sorrow as suited to that 'sariira' (body). You should exert effort towards Liberation. These are not said to create fear in you. There is 'Ãnanda' in this. Therefore, keep doing Brahmavichãra always, to earn Moksha.

Who will be caught in 'siddhis' (supernatural faculties)? Only the one who has no 'tãtparya'/lakshya (aim) in Moksha. Let us say that a person does japa or dhyãna because someone says that through this one can earn Moksha. He does japa and dhyãna stubbornly but has no real 'tãtparya' (aim/inclination) in attaining Moksha. If he earns some supernatural faculties while moving on this path he gets caught in it. He gets diverted from his path. Why does this happen? Two persons start on their journey to Vrindãvan. One takes up this journey with a deep passion to visit this Kshetra of Krishna whereas the other takes it up because he has been invited to join. The first man will not alight on the way but reach Vrindãvan. The other man might cut the journey halfway through if someone were to call him, 'Let us stay in this town and then proceed to Vrindãvan.' This is because he has no deep 'tãtparya' (inclination) in visiting Vrindãvan.

Similarly, one whose mind is drawn into quarrels, avarice, dislike etc. during sãdhana, will not move deep in sãdhana. 'Chalana' (ripple/disturbance) will not occur in the 'buddhi' of one who has deep inclination towards his sãdhana. If we are passionate ('teeviram') in the set goal ('lakshya'), will any other desire ('uddesam') arise in us? If the 'buddhi' is drawn to these, it only means that the intensity of sãdhana is not deep enough. If we are really keen then our attention will not be drawn to anything else. What is the aim ('tãtparya')? To attain Moksha.

For this you must do Brahma vichãra. Do your sãdhana. If you let your mind get diverted, you will lose your sãdhana, your time and your life. If you are truly interested in Moksha, your mind will not get distracted. If you get distracted, it only means that you have the desire but not the intensity ('teeviram') to attain the set goal.

What will the one who is intent on the goal do? A 'lakshyavãdi' (one set on the goal) will always work steadfastly. A sãdhak should have concerted effort and should not have unsteady mind. With an unsteady mind, it cannot be attained. Therefore, with steady mind ('stira buddhi'), knowing the goal ('lakshya'), knowing the path ('mãrga') to attain this goal, one should keep moving (in it). One should, now and then, evaluate himself - if he is moving keenly in the mãrga.

You should avoid all the negative things that will definitely come up in any mãrga. You should know what to do and what not to do. Only if you avoid negative work will you be able to attain Moksha. You might have developed a desire to earn Moksha by reading some book or having listened to this one or that one. But, this will not bestow Moksha on you. Do you know the 'brãnti' (delusion) that is experienced in this case? You may read about Rãmakrishna Paramahamsa and begin to imagine yourself to be like him. You may read about Shirdi Sãibãba or Jiddu Krishnamurti and imagine yourself to be like them. Having read that this Mahãn had hit his head against the wall with tear-filled eyes for Bhagavat sãkshãtkãra and copy this act, will you attain Moksha? No! Rãmakrishna Paramahamsa tried to pierce himself with a sword demanding Kãli's darshan. Will Kãli appear before you if you do the same? It is only his bhãva that is to be taken note of and not his act of trying to pierce himself with the knife. It is the bhãva that is important.

So many people kill others and themselves with a knife. Vãsudeva thãtha attempted to drink poison in his bhãva to get Bhagavat sãkshãtkãra. So many people consume poison. But, do all of them get to see Bhagavãn? Here, it is not the act that is important. But, the deep desire ('veri') to see Bhagavãn. The yearning ('thãpam') to see Bhagavãn. We should not try to copy such acts of Mahãns. Some imagine themselves to be like them and imitate such acts. This is not the way. You commit all misdeeds ('ayogyathanam') (and then try to copy Mahãns' actions!)

The bhãvas of Mahãns are different. You should take note of their deep desire and intense sãdhana to attain Bhagavãn. Yogirãmsuratkumãr did intense Rama japa for 40 long years. How many follow this? We may copy a Mahãn in his physical attributes but what about the sãdhana that he has done? Yogirãmsuratkumãr left everything to attain Bhagavãn. He did incessant Rama nãma japa. Seshãdri Swamigal took up Sanyãsa in sarvateertha 'karai' (banks). Pictures of his earlier days show him with 'kãshãya' (ochre robe) and shaven head. It was later that he became an 'avadhoota'. Do you know what sort of tapas he did? Even as a child, he was always doing dhyãna, japa. Such persons will not be aware of anything; even the performance of sãdhana. He used to sit in the graveyard. He would sit on the banks of Ekãmbareshwarar temple pond, on the banks of Varadarãja Perumãl temple pond. Even at the age of eleven when his uncle locked him up in a room (as the young boy had to perform 'srãrddha' ceremony for his father), he could split the five elements (of which the body is made up of) and walk out of the locked room.

If you get Mantropadesa from a Uttama Guru what will it do? It will chase you. It will take you to the highest siddhi. Therefore, if you spend this 'manushya janma' (human birth) without doing japa, dhyãna, then you are only a bundle of flesh ('mãmsa pindam'). Is there any use of 'mãmsa pindam'? The pigs, the dogs etc. also take birth. They too eat. What is the difference between you and the animals if you also behave in the same manner? So, what should you do? Exert effort in the path to reach Bhagavãn.

Once we have taken 'upadesa' from a Sadguru, it will chase us. The Mantra will bring Bhagavãn to us.

'Anda ekãndathai adaiyum sugam aduve' - How will this 'Ãnanda' be? Can one explain this state? Nothing can be said. 'Yogãnanda' is different from Brahmãnanda. We speak of 'vishayãnanda' (happiness born out of worldly matters). Enjoyment of some dish, music and some scenes are 'vishayãnanda'. Even as you move in your spiritual path you will experience some joy. Rãmakrishna Paramahamsa used to say that there are silver mines, gold mines, diamond mines. When you turn your vision within and move inwards you will experience some divine visions, 'dwani' (sound), etc. You will feel as if your body is flying. You will feel that your physical body is getting separated from the astral body. Such varied experiences will be undergone. You will have visions of devas, devatas. But, what should you do then? You should feel happy that you are making progress. Understand that you are moving towards Bhagavãn. You must be careful; you should keep it all a secret. You should use all these only for Bhagavat darshan. Even if you do crores of japa or dhyãna, you should not use it for some silly matter ('alpa' phala). You will verily be a 'kãmi' (one who uses it for material benefit) if you use your japa or dhyãna 'phala' for securing a job or a house. You should surrender it all to Bhagavãn for His saskshãtkãra. Only then you will get Bhagavat darshan.

A 'mumukshu' should never hold worldly prayers in his manas. What will happen if you hold such desires? Without your knowledge you may offer such prayers. World will be like this only; life will be like this only. 'Prãrabda' will be like this only. You cannot change the ways of life with any gimmicks! One has to go through the 'prãrabda' (destiny one faces as per his doings in past births) earned by him. This is the truth. Each one has to go through it. One may offer words of consolation. That is a different matter altogether; nevertheless, this is the truth.

'Anda ekãndathai adaiyum sugam aduve' - What is that 'ãnanda'? It is very great. That 'ãnanda' has neither beginning nor end. It will not get reduced later. It is such a great 'ãnanda'. No karma is required to be done for attaining this. A Jnãni has no karma to perform. This does not mean that a Jnãni does not perform any work. He will. If his 'prãrabda' is so, then his 'sariira' will move about. It is like the movement of a skeleton in space. Brahman is spread everywhere and this Jnãni moves about in it.

Ãchãrya, in Shatasloki, says, 'It is like the beads strung on a single thread.' There is a thread on which different kinds of beads - full bead, broken bead, beads of different shape and size, of varied colours - are all strung together. It is the single thread that passes through these varied types of beads. Similarly, all these jivas have been strung on this Brahman. A Chaitanya is running in everyone, in everything. Therefore, what does this Jnãni do in this Brahman that is spread everywhere? He is moving about here and there in Brahman! He has no 'sankalpa' (desire/will) or 'kartrutva' (the sense of doing/acting) of moving about.

The other day we spoke of the auto example. The auto has no 'sankalpa' but is running. What is the person with 'sankalpa' doing? Sitting inside. Who has 'kartrutva'? The one who has 'sankalpa'. It is not necessary that one who does work should have 'sankalpa' or 'kartrutva'. Therefore, even if a Jnãni runs about doing innumerable work, he is not doing anything. A person sits without moving but the 'manas' has innumerable desires; then he is indeed one who works. Why? Because all matters ('vishayas') are in his 'manas'. A Jnãni, in spite of doing so much work, remains as one who does no work. Without doing any work the ajnãni is verily one who works. Before and after, a Jnãni has no work. The body is taken hold of by 'prãrabda' and acts accordingly.

The taste in this high Vedanta mãrga, your 'mumukshutvam' - the desire to attain moksha - is born only due to upãsana (worship) in many janmas, 'satkãrya' (good work) in many janmas, 'punyas' earned in many janmas. Only if you have earned such 'phala' (fruits), will you be led to this. As a result of 'saguna upãsana' (worship of form) and not 'nirguna upãsana' (worship of the formless) in the past, you will experience divine visions and hear divine sounds. But, you should not get attracted to these. One who moves in Vedãnta mãrga should ignore all these.

Vãsudeva thãtha used to do japa. All around could hear the 'pranavãkãra'. This is called 'anãhãtam'. Do you know how he used to do japa? He was very pious. He would bathe in some pond, rubbing his body with the sand repeatedly. He wore 'panchakachcham'(the style of wearing the dhoti by married men). He would then choose a place and sit on a deerskin. From 4 a.m. till about 11 or 12 he would sit in the same posture ('ãsana'). For almost 7 to 8 hours he would sit like this continuously. Nobody could go near him then. After doing 'mãdhyanikam' (daily ritual done at mid-day) he would take curd or tender coconut water, as one does 'ãchamanam' (a little water is held to the lips while doing the daily ritual)! 'Kesavãya Namah! Govindãya Namah! Mãdhavãya Namah!' - thus, he would take three mouths of curd or tender coconut water. He did this for the sake of 'prãna'. 'Prãna' should not be allowed to go hungry. This is called 'prãna ãhooti'(offering to the 'prãna'). He would not take anything else. Lord Rama had given him such a boon.

Lord Rama had appeared before him and said, 'Ask for two boons. I will bless you with them!' He asked, 'The Name of Sita should ever be on my tongue. Hunger and sleep should leave me.' Immediately, with his arrow Lord Rama wrote 'S E E T H E' on Vãsudeva Thãtha's tongue. So, he would always be saying 'Seethe! Seethe! Seethe! Seethe!' He experienced no sleep and hunger.

He would move around and wherever Ramayana was being read, he would sit there to listen to it. He would also do Ramayana Pãrãyana. He would then keep uttering, 'Rama! Rama! Rama Seetha! Rama! Rama! Rama!' He would do Rama Japa. At four in the evening, even if he were in a train, he would alight at any station that it stopped then and after bathing in the nearby pond would sit under a tree and do Rama japa till 8 or 9 p.m. He used to wear lot of 'pavithra mãla'. He did incessant japa. He used to have a Rama (idol). He would place this Rama on his head. At night till around 11 or 12, he would mono act Ramayana! He would walk about on the street. He spoke like Rama. After a time he would take the part of Sita; then of Dasarata. He would act the parts of Vãlmiki, Vasishta, Viswãmitra. If you happened to peep through the window or looked out from the pyol, you will not find any other soul there. He will lament just as Dasarata lamented to Kaikeyi, 'Are you justified in your demand? It is not right to demand this.' Or he would speak Rama's dialogues. This is called 'anukarana' (enacting). Don't we speak of 'nava vidha' (nine types) bhakti sãdhana (devotional practices)? You can find these in Mahãns. You will not find any 'loka gandha' (worldly affectations) in them.

To serve him was not an easy task! He was like the fire. When he instructed someone to place a glass in a particular place but the person innocently misplaced it, he (that person) was gone for good! A 'smãrtha' (person belonging to 'saiva' belief) man was doing 'kainkarya' to him. Whenever Vãsudeva thãtha lost his temper, this man would run away for nearly a mile! Only after he had cooled down and sent for him, would he come anywhere near him!

Vãsudeva thãtha would always utter everything thrice, viz. 'Why did you do this? Why did you do this? Why did you do this?' This was a habit of his. All words uttered by him came to be true. He was one who had seen Lord Rama directly. Lord Rama wrote Bhagavan Nãma on his tongue. He had no sleep and hunger. He remained in this state throughout his life. He had varied experiences. In Thiaqgaraqja Swami's life we find that once Kovoor Mudaliyãr offered some money to him but the Swami refused. However, his disciples accepted it without the Swami's knowledge. On the way when robbers attacked them, Lord Rama saved them.

Once Vãsudeva thãtha was traveling by train along with his wife and children. He alighted at some forsaken station, as it was time for his japa. He had his bath in a pond there and sat under a tree doing japa. While doing Ramayana 'pãrãyana', he would have his wife and children sit with him. None of them should eat until completion of the 'pãrãyana'. If they did, he would be extremely angry. He would give them groundnuts and curd rice without salt. Salt, chilli powder and tamarind were banned in his home. Around 6 or 7 p.m., two wicked men came up to his wife who stood with her little children and began to tease her. There was absolutely no other soul except these. The lady was shivering in fear. Thãtha kept looking at this but did not stop his japa. He did not hear their words but knew something was happening. After completing his japa, he came up to them and said to them, 'I have some relative in this place. They will be here now with a vehicle.' No sooner had he uttered these words than two handsome young men appeared with a cart. They placed the family's luggage in it and requested them to get into the carriage. They then took the family to their place of destination and disappeared. It was none other than Lord Rama and Lakshmana who had come to him. This happened some 10 or 20 years back only and we need not even trace back to the period of Thiãgarãja Swami for such incidents.

Bhagavãn always exists. He always has been; He always IS. Bhagavãn remains hidden. If we have this kind of bhakti, He would surely appear. It is sheer foolishness, if you lament, 'Bhagavãn is not kind. Otherwise would He not appear before me?' Bhagavãn is ready and willing to appear before you, provided you have such deep bhakti. The truth is that you have no such maturity. No Shãstras say that Bhagavãn will appear in front of you the moment you call Him! The Shãstras say that you have to do sãdhana to attain Bhagavãn. There have been innumerable divine visions in Vãsudeva Thathã's life. Not just one or two. His eyes emitted a 'spark' that was like the electrical power. Even after 'Brahmasãkshãtkãra', he continued his japa, dhyãna without giving them up, just like Maha Periyava. The 'urdva rejas' went out of his 'siras' (head).

Due to 'upãsanas' (intense worship) in your earlier janma, you would have divine visions, 'nãdam' (divine music) and 'dwani' (divine sound) during your sãdhana now. Vãsudeva Thãtha would keep sitting doing japa. A big sound of 'OM' would emanate from him. He would be sitting with his eyes and mouth closed. But, all the people around could hear this pranava sound. On the day that he left for Vaikunta from Tirupathi, this sound emanated from him in a very loud tone that all in the 'Chatram'(rest house for the pilgrims/travellers), got totally shaken up! 'Parakãla mutt' was in Tirupathi. It has been demolished now. Tirupathi Perumãl had ordained him to come there. He went to Tirupathi and slept in 'Parakãla mutt' at night. He did japa that night. The loud sound of 'pranavãkãra' came out of him.

Bhagavãn says, 'Mãmekam sharanam vraja'. In his Patanjali sutra bhãshya, Ãchãrya says, 'All these are matters for a sãdhak. But, if Bhagavãn wills, He would take a jiva beyond all this yoga shakti and bestow the highest on him!' - 'Iswara pranidãnãt vã'. Through the 'anugraha' (Grace) of Ishwara, this great state is attained.

Thãtha attained the highest state.

But, what should one on the Vedãnta mãrga do when divine experiences are had? He should ignore them and move forward. He should not get attracted to all these. He should question, 'Who is it that sees? Who is it that hears?' and go deeper inward. He should not stop at that. It is no use of stopping there.

In the same way, one need not experience any fear while undergoing such divine experiences. If he experiences fear then he is not good for doing sãdhana. One should not have any fear. There will be lot of physical discomforts. But, these should not deter him from continuing his sãdhana. One cannot draw a line for such experiences. It all depends on each one's mãrga, 'upãsana devata' (god worshipped) and also each one's 'samskãra' (imprints due to past vãsanas).

When the 'sushumna' rises up, an 'agni'/'jwãla' (heat) is experienced in the body. Due to heat in the body, one would be afflicted with mouth ulcer. Body pain, tiredness may be experienced. But, he should not give up the sãdhana. When a mother delivers her child, she undergoes immense pain. But, she also experiences a joy in the birth of the child. Does she not? Does a lady not desire a child because she would have to undergo labor pain? No! This is because there is a gain ('lãba') in it. Similarly, though there may be problems during sãdhana period one should not fear such experiences since the highest is to be gained. If he does, then he does not deserve to do sãdhana.

You should be bold and feel, 'Let me see what happens?' Don't you have the perfect Guru? Has He not shown you a path? If you keep moving in it, there cannot be any fear. Only if you imagine something of your own, will there be any danger. You will not face any danger if you keep moving in the way shown by your Guru. You should be firm in this. If you fear, it only means that you have no faith and 'shraddha'. 'anda ekãndathai adaiyum sugam aduve' - There is neither beginning nor an end to this 'ãnanda'. It will never get reduced. You need not fear if you would get caught in Mãya again. You may wonder, 'Will Mãya get attached to me if I am not careful?' Once you put off fire by pouring water into it, will it burn even if you drop fuel in it? No! Why? There is no fire therein to catch. Similarly, there is no 'vãsana' here to take hold. Once 'mano nãsa' (destruction of mind) has occurred, nothing can re-ignite it. The Jnãni may do anything after this but remains a non-doer.

Therefore, here Bhagavãn says,
'Vidaya jnãnam poi viri nitkallamãi
vidayamil jnãnaparan veedum - adaiya
avãvilanenum dheeran atchayamã motcham
thavãdu utrriduvan thãne - sivaiye' (12)

In this verse, Bhagavãn says, 'A person knows nothing about Moksha - How is this Moksha? Why should one attain 'Ãtma sãkshãtkãra'? What would happen if one attained 'Ãtma sãkshãtkãra'?' He happens to meet with a Guru and wishes to listen to the Guru. He is full of 'shraddha' and bhakti. The Guru says, 'Turn your vision inward. Keep watching wherefrom the manas rises and keep controlling it.' He, too, keeps doing this sincerely. Now, this person knows nothing about Moksha. Will he attain Moksha? Yes, he will. 'Veedum adaiya avã ilanenum' - even if he nurtures no desire to attain Moksha.

Even if he knows nothing about the 'lakshana' (qualities) of Moksha he would attain it. 'Dheeran atchayãmã moksham thãvãdu utriduvane thãne' - such a person will certainly attain Moksha.

In the same way, Bhagavan Nãma has done such wonders. Nãma japa, though done without knowing its benefit ('phala'), would still take him to the end-goal (Liberation). A person might have begun to do Nãma japa without being aware of its 'phala' (fruits). It would still take him to the end-goal. There is no doubt about this. A Guru tells a person, 'Say Rama! Rama!' Since the Guru has said, this person keeps chanting Rama! Rama! with all sincerity. The 'phala' for this will surely reach him. There is no need for him to be aware of the 'phala'. Thukkiri pãtti's life is one such case. She was a child widow. As she was not permitted to go out or do anything, she began to chant Rama Nãma. This led her to a state of great siddhi.

Therefore, here he says that even if a person nurtures no desire to attain Moksha but practices the sãdhana resolutely, he would certainly attain Moksha. It is verily Moksha state for the one in whom all 'vishaya Jnãna' (awareness of the worldly matters) has gone.

A person gets totally dispassionate. He goes to a Guru. The Guru advises him to do vichãra. He does the sãdhana with lot of enthusiasm. He is dispassionate. But, he does not know the 'lakshana' of Moksha. Will he attain Moksha? Certainly!

'Irukkinren enkalaiyodu aynda chaithanya
uru sathhi yahdãl ollirum - pirapancham
sarva sathhi dhyãnanj chãr nitkalla jnãnam
sarva nirãlambam thãn ayalãch - sarvamilã' (13)

This is a key point. If you do not understand Advaita, you will not be able to comprehend it. While speaking of 'Ãtma sãkshãtkãra'(Realization of the Self), 'Ãtmãnubhava' (experience of the Self), a question arises in the minds of many Sãdhaks - Who experiences this? Who attains this 'sãkshãtkãra'?

We have so far been experiencing only dwaita (duality) - an object of experience and the one who experiences it. This question arises in us since our buddhi has been used to this duality of one who experiences and the object of experience. But, here the one who experiences and the object of experience are both one and the same. There is only one and not two.

One should understand this well. Now, when I eat something I feel the taste of it. When there is cool breeze I can feel the coolness of the breeze. I see an object with my eyes. I hear and enjoy music. How do I do all these? Only because of the existence of Chaitanya. Now, when I eat, say a 'jãngri' (a sweetmeat), I get the taste of it. This 'jãngri' is 'jada' (insentient). This 'sariira' (body) is 'jada'. The tongue through which the sweetness of 'jãngri' is experienced is also 'jada'. Then where does this enjoyment through the taste of sweetness arise? Only in the 'manas'. 'Manas' is also jada. Then what is the reason for this being experienced in the 'manas'? Because of the existence of Chaitanya that is Conscious. Will a dead body even if dipped in sugar cane juice know its taste? No! Why? There is none there to experience it! You say 'unnarvu' (Conscious) - the 'pragnai' (awareness) - I ate, I heard, I drank, I walked, I tasted, I felt - don't we speak of these experiences. These have all been experienced by 'Ãtma swaroopa' only. That 'Ãtma swaroopa' is only Conscious. It is only because of 'Its' existence that you experience all these. There cannot be another at all to know or feel this.

A worldly example can be given. It is almost close to it but cannot be a perfect example. A tube light is on. Is another tube light required to know if this tube light is on? Why? Through its own light we know its existence. 'Ãtma Chaitanya' itself is the Consciousness ('unnarvu'). The rest, including the 'manas' is 'jada' (insentient). The whole world is 'jada'. It does not exist at all. Since this 'unnarvu' (conscious[ness]) is so deep, the rest that have no 'unnarvu' seem to have 'unnarvu'. Such a 'brãnti' (delusion) has come about.

The first 'brãnti' is that 'manas' has Chaitanya. The next 'brãnti' is that the 'indriyas' appear to have Chaitanya. The next 'brãnti' is that the 'sariira' has Chaitanya and finally the whole world appears to have Chaitanya! All these 'brãntis' have been born. So, questions like, 'Who would see the 'Ãtma'? Who is there to see the 'Ãtma'? Who is experiencing?' are all foolish. Neither is there one to experience nor an object to be experienced. What is it? 'Swayam Ãnandam' (is verily the Bliss) - 'nitya siddhamãna vastu' (ever existing) - Ramana has translated it wonderfully in Tamizh as 'irundu ollir' (Self-luminous). How is it? 'irundu ollir' - It shines as the golden light. It is 'ãnandam' (Bliss). There is nothing other than this. What are all the others? Just 'Mityai' (illusion)!

'Sarvam sathhi dhyãnam' - This 'prapancha' is seen only due to Chaitanya. The whole 'prapancha' is said to be the 'sankalpa' of shakti.
'Sarva nirãlambãmthãn' - To remain without any hold ('pattru')
'Sãr nishkala Jnãnam' - the formless Jnãna has to be attained.

To remain in this 'Ãtma swaroopa' constantly ('stiram') is Jnãna.

'Irukkinren' - The Chaitanya is ever pulsating as 'Aham! Aham!' The small 'I' creates the first thought of 'I'. Due to 'samskãra' (imprints caused due to accumulated thoughts), innumerable thoughts keep rising up, wave after wave. Slowly controlling the 'manas' as you move in, you find that at first the 'I' rises up. This should not be mistaken for a linguistic word; it is the 'Aham bhãva' - the feeling of 'I'. This 'aham bhãva' brings up a link with this body that is a bag of flesh and bones. There is no other physical binding between the 'Ãtma' and this 'sariira'. Is there anything physical that binds both? No. When we say 'hrudaya' (heart) is the 'Ãtma stãna' (place of the 'Ãtma'), can the surgeon who conducts by-pass surgery see the 'Ãtma', on opening the heart? A surgeon may operate the brain but can he operate upon thoughts? But, thoughts are incessantly being produced.

Earlier, I have said that it is due to the electric power, that is being produced voluntarily, that the heart functions. Pace maker is fixed to those in whom this current is weak. Likewise, a thought keeps rising up voluntarily from the Chaitanya. What is it? 'I'. This 'I' identifies you with the body, which goes on to identify with the 'sukshma indriyas', which catches on to the 'kamendriyas'. The 'karmendriyas' identify the objects - this is a house, this is a building, music, fame, this is a problem to me, I have to attain this, I do not need this; anger, avarice are all experienced.

With whom do you interact? With what do you see? Actually, this 'prapancha' (world) is 'jada' (insentient). When you hit against a wooden stool, you say that it has hit against you. But, is that a fact? No! it is you who have hit against it. Will an insentient thing hit against you? Likewise, this 'prapancha' (world) is 'jada' (insentient). Will it interact? It will not. But, it is you who interact with the 'jada' and enter into joy and sorrow. You say, 'Ah! This is a wonderful saree! This is a dirty saree!' Both the sarees are 'jada'. Is there any Chaitanya in them? We take up 'vãsanas' and all our reactions are based on these 'vãsanas'. We react to 'jada vasthu' (insentient matters) and experience joy or sorrow.

The 'prapancha' does not touch one whose 'manas' has become 'ãnanda'. 'Manas' is the linking factor (with the 'prapancha'). If this 'manas' is given up there is no 'prapancha' to affect us. If you destroy this small 'I' through repeated vichãra, only the Big 'I' remains. There again the 'Ãtma swaroopa' pulsates as 'Aham! Aham'. It is 'ãnandamaya'(full of Bliss)/'jotimaya' (effulgent). There is nothing to 'It' - within or without, no beginning and no end.

If you succeed in destroying your mind and gain Jnãna, you would wonder, 'Ah! I have no caste, no religion, no country, no name!' Why? Caste, religion, country and name are all of the body. What would a Jnãni who is in Brahmasãkshãtkãra feel? There is no country or name for him. No caste or creed. The purpose of life is only to attain this great state of Brahmasãkshãtkãra.

But, what does Mãya do? It pulls us into unnecessary dealings. It is because of this that we experience sorrow. Only we create grief. Sorrow is only due to the 'manas'. If we create attachment to anything, we experience sorrow. We should, therefore, be courageous and through 'viveka' (dispassion), know that everything that is created meets with 'nãsa' (destruction). We yearn to secure an object ('vasthu'). But, we should question ourselves as to what would be the gain from this. Once we secure the object, we become indifferent to it. It goes away from our hands after sometime. This is true of all things and matters.

in His upanyãsa, Maha Periyava used to say, 'If we develop desire for something that is impermanent (destructible) or if the love that someone had for us changed, it results in sorrow. If you nurtured desire for such things, you will face only sorrow. Reserve your love only for Bhagavãn. Bhagavãn is never destroyed. Bhagavãn is never lost. Nobody can rob you of Bhagavãn. The 'prema' (love) you have for Bhagavãn is returned to you by Him in immeasurable quantity. This love does not change.' Thus, if you place your affection and desire on impermanent and destructible things, you will face sorrow.

Therefore, first your aim should be Brahmasãkshãtkãra. The way for this is the 'mãrga' shown by the Guru. Move in this intensely. So, what should you do? Even if you have, till date, spent time in worldly pursuits - let us say that you have moved into retired life - at least now you should spend your life for Bhagavãn. You should think, 'All these days I have spent my time for the sake of my wife, children and others. Let me now spend my time for Bhagavãn.' I have seen lot of Saiva Pillaimãrs in Chidambaram during my college days. They would have held high offices. They are all deeply attracted to Chidambara Natarãja. When I used to go for the early morning 'pãl (milk) naivedya', during my college days, I have seen the Lord being carried in palanquin. It is a wonderful darshan. The night 'arda jãma' is also wonderful to watch.

The Saiva Chettiars and the Pillaimãrs who had held high offices or owned big companies would have handed over their worldly charges to their children and moved over to and settled in Chidambaram. They would read Siva purãnam and render Thevãram. When the Lord comes out in procession, they would show 'doopam', fan the Lord, gather 'Bilva' (the holy leaf with which Lord Siva is worshipped - just as 'Tulasi' is for Lord Vishnu) for the temple and render various other 'kainkaryas' (services). Their aim is to live in Siva kshetra, serve the Lord and have Siva darshan. Saiva Siddhãnta says, 'Sivame Deivam; Chidambarame Kailãyam'. (Siva is verily the Lord; Chidambaram verily Kailãsh [the abode of Siva]). They will not have food without Siva darshan. They spend their lives in this manner. They will never miss their daily Siva puja.

Thus, even if we had spent the earlier part of our life in worldly pursuits, after retirement we should build a 'kutil' near an ashram, lessen our food intake and lead a pure, 'tapomaya' life. Your janma lessens to the extent of your tapas.

Keep doing Brahma vichãra. Do not worry about 'Realization'. To the extent of your vichara, the 'vasanas' are destroyed. To the extent of the destruction of 'vasanas', your janmas are reduced. If one waits for all duties to be over and then begin spiritual pursuit, the day will never come. It is akin to waiting for the ocean waves to subside. There is no end to it. As long as we have interaction with the world, something or the other will keep coming up.

So, what should we do? Keep the 'Pãduka' of our Guru or our 'Upãsana Murti', have a small garden ('nandavanam') close by and offer the flowers for puja. Keep doing japa, kirtana and live without any human link. If we reduce our food intake, our 'sariira' will come within our control. 'Amritatvam' will come about through tapas. Diseases also will keep away from us. The 'sariira' (body) will turn into 'siddha sariira' (divine body). Through intense japa and dhyãna, hunger and sleep will automatically reduce. For 'alpa' sãdhana itself the body will transform. We should, therefore, lead a pure and pristine ('thooimaiyãna, pavithramãna) life. We should fulfill the purpose for which we have come.

Once a foreigner (a lady) approached Ramana. She said, 'You are not doing any 'upadesa' to me. I intend going over to another Guru.' Ramana said, 'Well! You may!' This lady said, 'Even at this point of time when I say that I wish to go over to another Guru, you are not offering any upadesa!' Immediately Ramana said, 'Wherever you go, do not forget that attainment of 'Ãtma sãkshãtkãra is the aim of life.'

Go anywhere but you should always remember that Brahma sãkshãtkãra is the final goal. Everything ends only in this. This is only the purpose of janma. Ãchãrya asks, 'What is the purpose of human birth?' To attain the state of 'no birth'. Why has this human birth come about? Only to attain the state of 'no more births'. When I see the Chenji Fort, I wonder, 'The Fort remains. But the Rãja has gone!' The Rãja who built the fort has gone. When we see someone we exclaim, 'Oh! He was just a small kid but has grown up now!' We forget that we have also grown in age. While exclaiming in this manner, we should notice that we have also grown older. Time flies. You should spend your days in a proper manner. Just as you offer a flower beautifully in the 'Charana' (Feet) of Bhagavãn you should also spend your lives purely. You should keep doing sãdhana. You need not strain yourself too much. Live purely and do the sãdhana gradually.

Avoiding bad acts itself will bring about half the 'phala'. Reducing your talking and interaction with others itself is a sãdhana. In a day, do sãdhana for two hours in the morning, two hours in the afternoon, and two hours in the night. This adds upto six hours of sãdhana. The rest of the time you are in Satsang. Even if you are not doing sãdhana, you are going to listen and speak of Bhagavat matter. If the 'manas' is taken on such lines, you can easily attain Bhagavãn.

Therefore, in this verse, He says, 'Irukkinren en kalaiyodu' - Try to attain 'Ãtma swaroopa' that is ever pulsating as 'I' 'I'. "

" GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!'

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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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