Devi Kãlotram - Day 9
(Page 2)

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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,

" Once, in Dwãraka, while Rukmini and Bhagavãn were playing, Rukmini asks Krishna, “Oh! Lord! I desire to see how you looked as a young boy!” Bhagavãn immediately gave her an idol (‘archa’), which was a small Krishna holding a ‘matthu’ (churner) in hand. Rukmini began to worship this idol. Rukmini and Krishna used to play and the sandal paste on their ‘vakshasthala’ (chest) were scattered all around Dwãraka. This ‘mrittika’ (mud) became ‘gopi chandana’. The great city of Dwãraka later got drowned in the sea. The idol worshipped by Rukmini was also lost in it.

Once, Madhwãchãrya was meditating on the shores of Malpe beach (on the south west coast). There was a storm and the wind was blowing violently. A ship coming from the direction of Dwãraka was caught in it. The captain of the ship (a foreigner) noticed an ascetic on the shore and shouted out for help. Immediately Madhwãchãrya stopped the storm by ‘vãyu sthambana’. The captain rushed up to him and prostrated. He explained that they were traders from abroad and had several precious gems. He wished to present these to him for having saved their lives. But, as Madhwãchãrya was a ‘virakta’ (dispassionate), he said, “Of what use are these to me?” In those days, sacks filled with mud were used to steady the ships, which would wobble in the sea. As the ship was coming from Dwãraka, it contained sacks filled with mud from that land. Madhwãchãrya asked for those sand bags. The captain of the ship asked wonderingly, “When there are so many precious gems why do you desire these sand bags?” But, Madhwãchãrya could see that one of these bags contained the idol that had been worshipped by Rukmini. He recited a sloka and the idol came out of the bag. It is this idol that has been installed in Udupi.

This entire incident has been sung by Ammãlu Ammãl when she visited Udupi. So, all these sthala purãnas are absolutely true. She didn’t know this earlier. But, they have some supernatural faculty by which they grasp such subtle things.

In days of yore, when ‘ãchãra’ and ‘anushtãnas’ (prescribed ways of life) were followed, many could see these. But in this age of kali, where one finds only ‘anãchãra’ (indiscipline) all around, these lay hidden to human vision/perception.

There are six ‘ãdhara’ (major) ‘chakras’. There is a lotus bud in the upturned state in the sahasrãra. ‘Nãdigal’ - there are totally 72,000 nãdis in our body. It is possible for one to attain ‘Brahmasãkshatkãra’ by mere Gãyatri japa. This is because of the fact that Gãyatri mantra contains 24 letters. If one does 1000 ‘ãvrittis’ (repeated chanting) three times a day, it amounts to 72,000. Thus, all the nãdis get purified and one attains ‘Brahmasãkshatkãra’.

The nãdis prepare the body for Sãkshatkãra. The body should be in a position to withstand the divine experiences. The nãdis when purified, make the body fit for such experiences.

‘Chãr paduma devadai akkarangal mandala murti’ - ‘chãr paduma devadai’ refers to the devatas in each ‘chakra’. Usually Yogeshwaras do either ‘mãnasa puja’ (worship mentally) of these devatas or worship them by drawing the ‘yantras’.

‘Surya nãdi’ and ‘Chandra nãdi’ run in the body. In Yogi Rãmaiah’s charitra (life history) we find that a Guru initiates him into Rama Nãma and advises him to do japa of this in the garden at his home. Yogi Rãmaiah asks, “How many japa should be performed?” and the Guru tells, “5000.” Yogi Rãmaiah asks, “What would happen if I performed more number of japas?” The Guru explains, “You will undergo varied experiences.” Yogi Rãmaiah did japa of Rama Nãma more than 5000 times and had darshan of Surya and Chandra.

As per Yoga siddhãnta/siddars’ siddhãnta, whatever is in ‘anda’ (space) are also found in ‘pinda’ (body) --- ‘edu edu andathil undo avaigal pindathilum undu’. Surya mandala, Chandra mandala, Saptha dweepa are all found in the body, too. Just as Avvayãr has sung in ‘Vinãyagar agaval’ - ‘Mooladãrathin moondezhum kanalai’ (the flame that rises up from the ‘moolãdãra’) agni’/‘jwala’ (fire/flame/heat) rises up in the body.

‘Arpamume orpodum unniyidathagã’ - Rãmakrishna Paramahamsa has said that a man who had Yogic siddhi used to throw light from his back when he walked into darkness. ‘Agni’ rises up in this manner in a yogi. But, a ‘mumukshu’ should not use such siddhis.

Jnãneshwar and his siblings were thrown out by the people of their village. The children managed to obtain wheat flour by begging here and there. They, however, had no oven to cook chapãtti. Jnãneshwar used to lie on his stomach and ask them to cook it over his back. The chapãtti was easily cooked! How? He had yogic agni in his body!

There is a similar incident in Narasimha Bhãrati’s charitra. He used to say, “Drop the grains on the place where I have sat.” It used to be very hot.

‘Akkarangal mandalamurti yãm
mikka ivai orpodum arpamume unniyidathagã’ - Do not ever give up the direct path of Jnãna and think of taking up any of these paths. Through Yoga also one can attain ‘Brahmasãkshãtkãra’(Self-Realization). Kãvyakanta Ganapatimuni used to claim that Sahasrãra was the ‘lakshya’ (goal) but Ramana Maharishi used to refute it by saying, “No! Sahasrãra is not the ‘lakshya’. ‘Hrudyam’ (spiritual heart) is the ‘lakshya’.” This used to be a subject of argument between Ramana and Kãvyakanta Ganapati muni. Kãvyakanta Ganapatimuni could not move away from the Sahasrãra to the ‘hrudaya stãna’ (the place of spiritual heart). Most of the yogis were like this. They call it ‘Kaivalyam’ (Liberation)/‘Paramãtma’ (the supreme being). The churning of the Divine ocean of milk (‘pãrkadal’) is only yoga tattva. Controlling the five indriyas is the work of a yogi. Meru is the spinal chord. Sushumna is the nãdi that is referred as the serpent Vãsuki. When the Meru is churned with Vãsuki, the devas (good tendencies) and the asuras (ferocious tendencies) come out and wonderous siddhis are earned. What is ‘amrutam’ (divine ambrosia) here? ‘Brahamasãkashãtkara’ is only the ‘amrutam’ (Self-Realization is only the divine ambrosia). ‘Mrthyu’ means death. ‘Amrutam’ refers to the state of deathlessness. This means that there shall be no birth. Death comes about only with birth. The asuras snatch away the pot containing the ‘amrutam’. The Devas surrender unto Bhagavãn and Bhagavãn helps them. This means that only with the guidance of Bhagavãn can death be won over. The yoga tattvas are thus depicted through these.

Some attain yoga siddhis through mere japa of a single mantra (‘eka mantra’). This does not mean that it does not happen to Jnãni. These experiences do not occur in one who does Ãtma vichãra. The ‘moorda nãdi’ rises up from the ‘hrudaya’ to the ‘sahasrãra’ for him. One who does sãdhana like pranava japa or some mantra undergoes such experiences. The ‘tãtparya’ is that his mind should not get attached to such experiences. A yogi will not watch the rising of thoughts and push it back to its place of origin. He will only concentrate in rising up the ‘kundalini shakti’. He also attains the goal of Jnãna. But, when we practice Jnãna vichãra, we need not and should not watch the ‘chakras’ or the relevant devatas. They will, however, be seen. But, this should not be your ‘lakshya’. You need not strive to have such experiences. When it comes about as part of your sãdhana just ignore it and go ahead with your sadahana. Your ‘lakshya’ should only be in turning your mind inward and controlling the mind.

Vãsudeva thãtha had this experience (the rising of the ‘kundalini’ from the ‘mooladara’ to the ‘sahasrãra’) in a ‘kshana’ (moment). It happened when he sat under the tree in the place where Swami Jnãnãnanda’s ashram is situated today.

Seeing ‘joti’ in the center point between the two eyebrows, hearing the sound of a temple bell, seeing various divine visions are experiences undergone initially. Later, at the completion (‘poorti’) of the sãdhana a bright light is seen in the center point between the two eyebrows. ‘Ãnanda’ is experienced at this stage. Bright light is also seen around the right shoulder and when this happens the person attains lot of siddhis. But, one should move beyond all these experiences.

‘Kumbagamum mandira koottam uyirchalana
thambanamum ãyãvãn dãranaitham - enbavaigal
athanaiyum ãsarikka vendãvãm atchayamã
muthhiyichhai ullor muyanru - chittamadãl'   (16)

Innumerable divine sounds ('nãdãs') would also be heard and fragrances smelt. These should also be ignored. Those interested in ‘vishaya’ use these to attract people. But, we should not have our ‘lakshya’ in these.

When you move from one ‘ãdhãra’ to the next, the ‘devata’ of the earlier ‘ãdãra’ vanishes as soon as you reach the next ‘ãdãra’. The ‘mooladãra deiva’ vanishes as you move to ‘swãdhistãna’. The devata of this ‘chakra’ is then seen. In Cuddapah was a yogeeshwara by name Virendra Bramangãru. He had written a book tilted ‘kãlajnãnam’. It is something like the ‘Bhavishya puranam’ and the writings of Nosterdamus that speak of future happenings. This Yogeeshwara had predicted that the Ganges would dry up totally; Tirupati Perumãl’s properties would be stolen away. Therefore, people would stop visiting Tirupati and all the paths leading to Tirupati would be blocked; Guruvãyurappan would speak to all those who visit Him; Kãmãkshi would turn away from Her Peeta; all idols in Kãsi would dance about; piglets would be born to cows and calves would be born to pigs; neem leaves and neem fruits (unripe) would taste sweet. This would be the state of Kali. He was a great Yogeeswara. Many incidents foretold by him have taken place.

Once he spoke about the yoga secrets to a scavanger. This man killed his wife and tried to spot the ‘chakras’ in her spinal chord! He could not find any. So, he went back to the Yogeeswara and explained what had happened. The Yogeeswara brought the wife back to life and also showed the man the various ‘chakras’ in the body. The Yogeeswara’s samãdhi is in Cuddapah, Andrha Pradesh.

‘Mandirakk koottam’ - One who does ‘Ãtma vichãra’ need not do japa of this or that mantra like Ganapati mantra, Navãkshari, etc. Doing japa of a single mantra is Bhakti siddhãnta.

‘Uyirchalanath thambanam’ - to totally hold the ‘prãna’ and remain like a ‘jada’ (inert). This is also a sort of sãdhana. This is also not necessary for the person doing Ãtma vichãra.

‘Kumbagamum mun ãyavãm
dhãranaithãm enbavaigal’ - to hold the ‘prãna’ within or to bring it out.

‘Athãnaiyum atchayamã muthiichhai
ullor muyanru ãsarikka vendãvam’ - Yoga and other sãdhanas are not needed for a ‘mumukshu’ whose only aim is ‘Brahmasãkshãtkãra’.

These are only disturbances (‘pratibandam’) for us. One who is in Bhakti should keep moving in that path just as Thiãgarãja Swami, Mira, Tukãram did. It is a very pure (‘pavitra’) mãrga. Similarly, one who moves in Jnãna mãrga should keep doing Brahma vichara and control the mind incessantly. It is also a ‘chalana’ (wavering of the mind) if one thinks, “Shall I do yoga for a while or Karma for a while or do japa of some Mantra like Kubera Mantra, etc.”

All such thoughts, all such desires are also blocks for a ‘mumukshu’. If one moves seriously in Bhakti mãrga, he should hold on to the japa and the devata taken up for the worship. Similarly, one who practices ‘Brahma vichãra’, should stick only to this and not try practicing yoga sãdhanas, japa of mantras or do ‘prãnãyãma’, etc. Just as it was said earlier that a ‘mumukshu’ need not do dãna, teerta yatra, karmãnushtãna because they will prove to be blocks, even other sãdhana practices, as cited above, need not be done. For, all these are only blocks to him. One who does deep Brahma vichãra need not do even ‘srãrda’ (annual rites done for one’s dead parents). Note that this is not said for an ordinary man. What is the basic duty (‘avasyamãna kartavya’) of a man? Performing ‘srãrda’. But, one who is a serious ‘mumukshu’ need not perform even this. Ramana asked Muruganar to stop the performance of ‘srãrda’ as even this is also only a ‘vãsana’.

At first it has been said that there is no need to do dãna, tapas, teerta yãtra, pilgrimage, etc. It was then said that one cannot attain ‘Brahma sãkshãtkãra’ through performance of karmas and there are no karmas to be performed after attaining the goal. Now, it has been said that ‘sattvic sãdhana’ is to do Nãma sankirtan and japa of ‘eka nãma’ (single Name of the Lord) for those who follow Bhakti mãrga or to do ‘Brahma vichãra’ and dhyãna. Follow one of these. A ‘mumukshu’ should not have inclination to any mantra, tantra, siddhi or any such show. These will not be found in a Jnãni. One who is moving towards Jnãna should not entertain any desire - even divine secrets. Similarly, Yoga ‘abhyãs’ (practice) is also not necessary for a ‘mumukshu’.

‘Orpodume arpamume’ - even a little practice of these is not required.

One who has the real feeling, “Lord! I have attained this janma. I should somehow cross this janma; should not attain another janma” is the real ‘mumukshu’. Such a person will exert effort to attain Jnãna.

A person following Bhakti or Jnãna mãrga with the key desire to exhibit himself will only perform some mantra japa in a grand manner with the only view to attract others. They do not have any intention of attaining ‘Brahma sãkshãtkãra’ but only wish to project themselves as a divine personality. A student studying under a Vidwãn (scholar) would desire to become one. A person who is a disciple of a Jnãni would desire Jnãna. Similarly, a person who goes to such ‘phony divine’ personalities would wish to become like him. Birds of a feather flock together. Thus, each one attains the company of such persons due to their vãsanas. They go to one with the same type of outlook.

‘Kumbagam, Mandirakkoottam, uyirchalanam’ - ‘Kumbagam’ is controlling the ‘prãna’. ‘Mandirakkottam’ is chanting not just one but innumerable mantras. Those who chant Sri Vidya Mantra (I have already said that the Shãstras speak of this Mantra also. Bhagavadpãdal has also spoken about it in Soundarya Lahiri) undergo a ritual called ‘poornãbhisheka’. ‘Poornãbhisheka’ in the real sense means ‘amruta dãrai’ (the flow of ‘amruta’) from the head. But, these days any and everyone takes up Sri Vidya Mantra. He/she is given the various mantras one after the other quickly and then the water from the kalasa is poured on their heads and this is termed as ‘poornãbhisheka’! ‘Amruta dãrai’ from the head is only known as ‘Poornãbhisheka’ and not this. It is only as a matter of pride that these people take up Sri Vidya Mantra. It is only a way to fatten up one’s ego! Sri Vidya Mantra practiced for the attainment of Bhagavãn is alright. But, in today’s world we find that most of them very proudly announce, “I have been initiated into Sri Vidya Mantra. I am doing japa of this.” And they expect some recognition for their ‘greatness’!

One who is interested in ‘Atma sãkshãtkãra’ and is moving on the path of Ãtma vichãra does not need these - Mantras, paranãyãma, etc.

‘Poosai vannakkam purisebam chintanam
ãsaripadu edume angillai - pesumadu
kevalam jnyeyamenru kell ini kinjil anniyama
ariya venduvadu inrãm chalanam - mevi'    (17)

‘Poosai’ - Puja. Performance of puja is also not necessary (for one who does Ãtma vichãra).
‘Vanakkam’ - chanting of various stotras, doing namaskãra to gods, pradakshina (circumambulation) are also not needed.
‘Japam’ - Does not one need a japa for doing ‘ãrãdana’ (worship)?
Dhruva used to chant ‘Dwãdasãkkshari’ while doing puja. Nãrada asked him to do so. But, even this is not needed here.
‘Chintanam’ Don't we do dhyãna of the Murti (Deity) before commencing the puja? This is ‘chintanam’ (thought). I have already said that if a link has to be established between you and your dhyãna Murti, you should not begin the puja directly but first chant the dhyãna sloka of the Murti. The dhyãna sloka should not be chanted mechanically but bring into the mind the description - when we sing ‘Barha peedam natavaravapuh’, we should bring into our mind’s eye the peacock feather, vyjayantimala (garland made of different flowers). It is only to help us get into dhyãna easily. These lines help us in bringing the form of the God into our mind’s eye easily. So, one has to do dhyãna, japa and only then puja.

So, ‘poosai, vanakkam, puri sebam, chintanam, ãsaripadu edum angillai’ Therefore, Puja, japa, chanting of stotras, namaskãra, circumambulation and dhyãna need not be done by a ‘mumukshu’ who follows Ãtma vichãra mãrga.

‘Pesumadu kevalam jneyamenru kell’ - You who speak about Advaita and Ãtma, understand that this can be attained only through Jnãna ( ‘jneyamneru kell’).

‘Ini kinjil anniyama ariya venduvadu inrãm’ - Therefore, how can you know the ‘advaita vastu’ (that which has no second) through the upãsana of ‘anniya’ (external) things? You cannot learn the ‘Para vastu’ (the highest) through external ‘kriyai’ (rituals).

Ramana used to narrate the following -
A man went to a Guru and said, ‘I want to see the Ãtma.’
The Guru advised him, “Go and do puja.”
The man replied, ‘Swami! I have been performing puja for a long time but have not learnt anything.’
The Guru explained, ‘This is the ‘phala’ of puja!’

What is the ‘phala’ of the performance of puja? To learn that nothing can be attained through puja!

This man questioned sorrowfully, ‘Why did you not give me this advice earlier?’ The Guru pointed out, “If I had, you would have still nurtured the desire to perform puja. Now that you have understood this, you will not continue to perform it.’

Here, puja is only to realise that Bhagavãn is verily the Ãtma swaroopa. To know the Lord through control of the mind, every moment, is verily puja. This is verily 'namaskãra' (bowing down to the Lord), too. What is real namaskãra? Not falling on the ground as if doing some physical exercise. It becomes a formality; a mechanical process or done with dislike. Turning the mind inward to see God is the real ‘poosai’ (puja), ‘vanakkam’ (prostration). The Ãtma (being spoken here in Devi Kãlotram) can be attained only through Jnãna. There is no use of knowing any other ‘vastu’ (entity). This cannot be comprehended through research of an external thing. "

" 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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