Sri Kuppuswamy's residence Raja Street, Mandavelli, Chennai 6th December 2003 Excerpts from H.H. Sri Sri Swamiji’s upanyãs 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 Swamiji.

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

“ Our religion has prescribed many ways to attain God. Each path has a Guru.
Sage Yãgnyavalkiya is the Guru for Jnãna Mãrga. He was the one who gave the Shukla Yajur Veda. Once in the Court of King Janaka, it was declared that who ever claims himself to be a Jeevan Mukta could take possession of the wealth of cows, horses, elephants etc. It is said in our Shastras that the one who claims to be a Jivan Mukta is not a Jivan Mukta. The Vedas state that God and Mahans love to maintain secrecy (‘paroksha ‘priyah’). They do not speak out anything openly. Sage Yãgnyavalkiya, instead of declaring that he was a Jnãni, simply ordered his disciple Sãma shravah (called so because of his adeptness in chanting the Sãma Veda) to collect the wealth and take them to his Ãshram. He later instructs King Janaka on ‘Ãtma Tattva’ (Philosophy of the Self).

Mahans pass through different kinds of moods. During the initial stages of their sãdhana, they develop an intense dispassion towards the world and unable to tolerate crowd. But, as they progress and ultimately attain Oneness with the Self, they will feel an unsparing and causeless compassion towards all fellow beings.
In Ramayana, we find Sri Rama brooding over many things. While discoursing on the Ramayana nobody speaks of these incidents. They describe only the ‘kalyana gunãs’ (praiseworthy qualities).

In Ramayana, there are many instances of Sri Rama brooding. When he leaves to the forest, he advises the citizens of Ayodhya to love Bharata just as they loved Him. But when he is alone with Lakshmana, He says, “Oh! See the calamity that has befallen us! With his mind captivated by a woman, my father has sent me to the forest at this young age. I now stand like an orphan, deprived of all my riches, relations and Kingdom!”
Lakshmana asks, “If you feel so disconcerted over the happenings why not fight and take charge of the kingdom?”
To this Sri Rama replies, “Oh! Lakshmana! I fear none but two, viz ‘Dharma’ (righteousness) and ‘Paraloka’ (the higher world). We may act according to our whims and fancies while in the world, but we are answerable in the other world.”

However, when Lakshmana speaks ill of Kaikeyi, Sri Rama checks him, “Do not speak ill of Kaikeyi. Speak only of Bharata.”
But, at a later time, when Rama loses Sita Devi, he criticizes Bharata and Kaikeyi!

In ‘Kishkinta kãnda’ Sri Rama fights on behalf of Sugreeva, restores his kingdom to him. Seating Sugreeva back on the throne, Rama tells him, “Sugreeva! All these days you have undergone much sufferings.You now enjoy your kingdom. I shall wait for a few days. We shall then set out in search of Sita.”
Such was his ‘udãra guna’ (large heartedness).

Such a contradictory behaviour in speech and action are seen in Avatara Purusha’s (Incarnation), too. The reason for this is that, though Divine by nature, they have taken a human form, which is (also) made of the ‘Pancha Bhutas’ (the five elements). Once an Avatara assumes such a ‘pancha bhoutika sariira’ (body), he is also subject to such feelings. The Upanishads state, “Practice the ‘upadesa’ (advice) of your Guru, in case you are unable to, follow what your Guru has in his ‘anushtana’ (Guru practices). But, in case Mahans display an act that seem to go against the rules of the world, know that it befits them only , since they are ‘Tejasvies’ (illumined). You should not imitate their ways in such a case. You should only follow their words in such cases and not what they practice.” If Bhagavãn, in His Avatar as Krishna, had performed ‘rãsa’ it befit Him alone. One should not try to imitate this. One should then recall that the same Krishna also held the Govardhana Mountain on His little finger, drank up the forest fire, killed Putana, Trinãvarta, Akãsura, Bakãsura, etc.

Though Sri Rama broods over many things we should observe that He practices only what he speaks in the ‘gambira’ (his normal majestic) state. Though He sheds tears and broods over the happenings (to Lakshmana), he does not fight and win the kingdom to rule it! He merely walks on to the forest!

The Sage Yãgnyavalkiya decided to renounce the world. He had two wives and in order to avoid any dispute over his property between them after his departure to the forest, he asked each of them what they desired. This incident is stated in the ‘Brihadaranyaka’ Upanishad. Our Vedas and Upanishads are like ‘kãvya’ (literature). They have a wonderful way of teaching a philosophy. They begin like a story and go on to impart the highest knowledge.

Here, Maitreyi (one of the wives of the Sage), says, “If you are ready to renounce this entire kingdom with all its wealth and power and depart to the forest, it can only mean that whatever you are going after must be much more precious. So, give what you have acquired from King Janaka to the other wife and give to me what you offered King Janaka (i.e, give the entire wealth to the other wife and impart the Knowledge of the Self to me).”

Karma Mãrga itself is a path of ‘Bhãva’ [‘Bhava poorna’]. It is said that J.C.Bose was the one who found and proved that even plants have life. But, the truth of the matter is that it has already been spoken of in our Vedas. Our Vedas talk of many Mantras. In the olden days, a twig was used to brush the teeth. Our Vedas say that one should chant a Mantra before breaking a twig from the tree. That Mantra says, “Oh! Tree! I am going to pluck a small twig from you. I know it will cause you pain. Please bear with me.” There is also a Mantra to pluck the ‘kusa’ grass. It says “Oh! Kusa! Do not be terrified by seeing a knife in my hand! I cut you only for using you for a divine purpose (‘Deva karyam’ - sacrificial rites). You will, therefore, attain a high state. I will not uproot you. The remaining part will serve as fodder for the cows and for this reason, too, will you attain a high state!” Kumareela Bhattar is the Guru for Karma Mãrga.

Devarshi Narada is the Guru for Bhakti Mãrga. He has written the Bhakti Sutram.

Patanjali is the Guru of Yoga Mãrga. His techniques talk of the ‘Ashtãnga yoga’ consisting of ‘Yama, Niyama, Ãsana, Pranãyãma, Prathyãhãra, Dharana, Dhyana, Samadhi!’ Of these the first four are body related while the next four are mind related.

Our Temples are constructed based on the structure of our body. Some temples have 7 ‘prãharãs’. These indicate the 6 ‘chakrãs’ in the body and the state beyond. The 16 ‘upachãras’ like ‘dhoopa’ (fragrant smell), ‘deepa’ (lamp light), bell, conch etc. are the sounds and fragrance experienced by a sãdhak during the practice of Ashtãnga yoga. Some temples have 5 ‘prahãrãs’. These indicate the 5 ‘bhootas’ (the five basic elements viz. fire, water, air, space and earth) or the ‘pancha koshas’ in the body. The Lord rests on the ‘sesha’ (serpent), which is coiled in 3 1/2 circles; in Sri Kãmãkshi’s Temple at Kancheepuram, too, there are 3 1/2 ‘prãharas’ (3+½ till ‘Aroopa Lakshmi’). These actually indicate the ‘kundalini’ power that remains coiled in 3 1/2 circles at the bottom of the spine. The ‘Dhwajastambha’ (Temple flag staff) is indicative of the spinal cord and the flag in it indicates the ‘sushumna nãdi’.

The Ashtãnga yoga is not a generally prescribed practice, as it is a highly dangerous path. It should not be practiced without a proper Guru to guide. Patanjali, in his ‘sutrãs’, has said that a man should complete the practice of yogas within the age of 30 because beyond this age his body is not capable of bearing the (spiritual) ‘experiences’ brought about by this practice. The practice comes to completion once the power hits the ‘sahasrãra’ (the top portion of the head). At this point and throughout the course of the event, the ‘experience’ is inexplicable and the body needs tremendous strength to withstand such ‘experiences’, even in the case of a man. But, in the recent past, there lived a lady who practiced this Ashtãnga yoga and reached a very high spiritual state. Her Name was Jãnaki Mata. She was born in Palghat (State of Kerala, S.India).

As a child, Jãnaki Mãta was once playing with her friends, building sandcastles. A yogi, who passed that way, inadvertently trod on the castle. At once he apologized for his act. But, Janaki Mata would not spare him.
When the Mahan asked, “What atonement should I do?” Jãnaki Mãta implored him to impart her spiritual instruction!
She received ‘Krishna Mantra’ ‘upadesa’ from this Mahan and chanted it. She also visited a near by Krishna Temple daily. As a result of her Japam, the image of Krishna in the temple began to talk to her. Thus, even as a child, she displayed many divine signs. In order to avoid marriage, she decided to enroll herself in a school, which was run for child widows. But, when she approached the school, they denied admission. So, as destiny would have it, she was compelled to marry a 32 year old man. She was only 13 years of age! She even bore him children.

Though in family life, her spiritual fervor did not diminish even a bit. She regarded
Sri Ramana Maharshi as her Guru. She had many wonderful spiritual experiences, a few of which she was unable to bear. Once, she approached Sri Ramana Maharshi and said, “I do not want these yogic experiences. I did not ask for this. Please tell me how to stop it!” Sri Ramana Bhagavan said, “There are many who crave for such experiences. But do they get them? Only a lucky few get these experiences. These are your lateral impressions. I am only your ‘kãrana Guru’. You have these in you and it has been so from many births.

Once she was travelling in a car with her husband. Her husband suddenly heard the sound of a bell. Assuming that there was some Temple nearby he proposed to visit the temple. Janaki Mata explained to him that the sound of the bell was not from any Temple but was coming from within her!

Once she visited Tirupathi. When she neared the sanctum sanctorum of Lord Srinivasa, the very statue of the Lord began to shake! The Priests of the Temple declared that such a thing had never happened in the history of the Temple.

When she visited Chidambaram she had a vision of the cosmic dance of Lord Nataraja. She could not enter the city at all! She also visited Sri Sailam. There on seeing the Linga, she thought, “This is so small! Can such a small Linga be really as powerful as it is said to be?”
Thinking thus, she touched the Linga. The moment she touched it she had a vision of the Linga as a huge mass of light reaching the sky and piercing the ground below! The touch and the vision transformed her so much that when she walked out of the temple, the people of the city, to whom she was a total stranger, prostrated before her! She glowed with such a divine lustre.

This Jãnaki Mãta’s daughter is present here amongst us this evening. This has induced me to speak on Jãnaki Mãta. "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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