'THE GLORY OF SRIMAD BHÃGAVATAM!' Mathurãpuri Ashram Vaikunta Ekãdasi - 15th December, 2002 7.30 p.m. - 8.30 p.m. 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.

“ A Yogi with lot of effort controls his breath and holds Bhagavãn within him but in the case of a Bhakta it is Bhagavãn who goes around him! “

- Sri Swamiji

Sri Swamiji,

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

“ There are two kinds of state for all beginning from Lord Brahma to a worm. The general state (‘avasthai’) of all creatures beginning from Lord Brahma (the Creator) to a worm are ‘eating’ and ‘drinking’. These two states (‘avasthai’) have the body (‘deham’) as their base.

‘Poorna kumbha’ is given while welcoming Mahans. The Upanishad Mantra (chanted then) says, ‘Anando brahmeti vyajãnãt.’ When the Upanishad begins to explain the joy (‘ãnanda’) derived by each ‘It’ goes on to say:

--What sort of a birth does one who right from his birth until death thinks that he is only this body (‘deham’), one who has ‘deha abhimãna’/‘dehãtma buddhi’ (the thought that he is only the body), one who thinks “I am only this ‘sariira’ (body); I am nothing else other than this ‘sariira’” attain? In what form does such a one come back to the earth? He will be born as any of the creature - from Lord Brahma to the worm - that suffers the state of eating and drinking. Upto his time of death he has not lost the feeling that he is the body. He feels, ‘It is only the body that is me’; ‘I am nothing else but the body’. He has not given up the feeling that he is the body. Since he feels that the body is verily he, in what form does he come back to the earth? We do worry about the form that we would take in our subsequent birth and try to learn this through the Shastra or horoscope or ‘jyotisha’ (astrology). One who has the feeling that he is verily the body will certainly return to the earth taking a body - one of the forms of the ‘jiivarãsis’ (creatures).

The Vedas go on to say, ‘The second category is one who feels that he is the ‘prãna’ (breath). One who possesses a little more discrimination (‘viveka’) thinks, ‘There is some lifeline in this body. I am not this body but this lifeline.’ In practical life, those who know nothing such as Vedanta see if there is life in the body or not. Because, according to the Shastras we are not the body. What is the proof (‘pramãna’) for saying that we are not this body? If this (live) body becomes dead (‘mritha sariira’), if the ‘Chaitanya’(consciousness) in the body leaves, there is no response when somebody touches this body; when something is dropped into the mouth the taste is not felt; if there be good fragrance around it is not smelt. Then, the statement that it is only the body that is ‘bhokta’ (enjoyer) who had been enjoying all these becomes falsified.
The body exists but remains a ‘mritha sariira’ (dead body) and it experiences nothing whatsoever. Hence, it is proved that it is not the body that undergoes the varied experiences. There is something/someone else for the body (to function). He then realizes that it is only that someone else who sees, that it is only that someone else who eats, that it is only that someone else who hears. But, when does this realisation occur? Only after the body becomes ‘mritha sariira’. But, there is no use of knowing then.

Some people say, ‘it is only ‘prãna’ (breath) that goes out and it is only ‘prãna’ that comes in.’ They possess jnana to that extent. The Vedas speaks next about such people who hold the view, ‘It is only ‘prãna’ that is me’. At night one is asleep. While sleeping the ‘prãna’ is functioning. If there is no ‘prãna’ he will become a ‘mritha sariira’ (dead body). The ‘prãna’ is functioning on its own. Even when ‘prãna’ is working he does not hear any sound; he does not smell any fragrance; he does not feel when touched; he does not know where he is lying down. Since he has no experience of any ‘sukha sparsha’ (touch) or ‘bhoga thanmai’ (enjoyment) even when the ‘prãna’ is running the Vedas brushes aside the opinion that he is the ‘prãna’. While speaking on the destination attained by such people who think that they are the ‘prãna’ (‘I am not this body but there is something within it; there is breath that moves inside. It is verily this breath that is me’) the Vedas say that such people go to ‘pitru loka’ (world of ancestors).

While speaking on the third kind of people (we find that) there are those who think, ‘I am verily this manas’ (mind) - ‘I am not ‘prãna’, I am not ‘sariira’ but I am this ‘manas’ (mind).’

There is a surprising factor (‘ascharyam’) in this feeling that we are only the ‘manas’.
We find blind men in this world. The blind man may not have physical vision but he sees everything with his ‘manas’. He has ‘manas’. Though we may close our eyes we do see some scene. Don’t we? How then do we see? Verily through the ‘manas’!

At night we dream. We do not have the use of the eyes then - we are sleeping. But, we see all (kinds of) scenes. We see all (kinds of) scenes in dream. These eyes (‘netram’) are not functioning then. The reason for seeing scenes in dream is ‘mano maya drishti’ (mental vision). So, even if there are no eyes, he sees through mental vision (‘mano maya kann’ [mental eyes]). But, the Jnãni has eyes and no ‘manas’! Therefore, though he has eyes (‘netram’) he does not see! In that ‘mano maya sariira’ (subtle body) he (man) thinks of leading a righteous life, “Oh! We should not act as per the ways of the ‘manas'. We should lead this ‘manas’ in ‘vaidiika dharma’”; he thinks of taking the ‘manas’ in the path of dharma,’ thinking so he leads a dharmic life. The Vedas say that only such a one goes to ‘swarga’ (heaven). He enjoys the pleasures of ‘swarga’. He uses ‘manomaya sariira’ for doing ‘yaga’, ‘yajna’.

Beyond this ‘manas’ is the ‘buddhi’ (intellect). ‘Manas’ imagines. There is something called ‘buddhi’. What does this ‘buddhi’ do? It discriminates (‘vivekam’). The person analyses through this ‘buddhi’, ‘If there is some life after death I should prepare myself for it’ and does ‘upãsana’ (worship) of some god. He does bhakti or upasana or japa. Where does such a one go? Through the strength of this ‘upãsana’ he attains the ‘loka’ (world) of that god. He does not go to ‘swarga’ (heaven), at the same time he does not go to ‘pitru loka’ nor does he return to the earth. Where does he go? There are innumerable ‘lokãs’ including ‘satya loka’. Depending on his ‘tapo bala’/‘upasana bala’ he reaches one of these ‘lokãs’.

There is yet another state. One who destroys this mind and stands in his own ‘swaroopa’ (form); it is him that the Vedas say, ‘Ãnando brahmeti vyajãnãt.’ He is known as a ‘Jivan Mukta’ (Liberated while still living in this body). He pushes aside the ‘upãsakan’ (the worshipper), the ‘vastu’ (thing) that is to be worshipped and the work (‘kãrya’) of ‘upãsana’. All these are annihilated and since he is immersed in Brahma swaroopa within we call such a one as Jnãni. He does not go to any ‘loka’ (world) nor does he come to any ‘loka’. So is this state.

The Vedas speak of our karma one by one. Speaking on one’s ‘mano bala’ (mental strength) and ‘tapo bala’ (power of tapas [spiritual practice]), the Vedas say that one attains a ‘loka’ in accordance with the way of his sadhana. Thus speak the Vedas. It is Veda ‘prakriya’ (process prescribed by the Vedas). To attain any of these, viz. pitru loka, swarga or upãsana loka or even Jivan Mukti state one needs a ‘mãrga’ (way). We cannot attain (any of these) without a ‘mãrga’.

Our Religion does not speak on ‘prachãra’ at all - nowhere, neither in the Upanishads, in the Vedas, in the Shastras nor in the ‘Itishãsãs’, can we find anything spoken on ‘prachãra’. Has our Religion spoken on ‘prachãra’? No! Certainly not.
The Vedas say, “Do ‘pravachanam’ (discourse) daily. Do not give up ‘pravachana’.” Is this ‘pravachana’ to be done for others? No! No! It is only sadhana for you! Why should ‘pravachana’ be performed? Not for others. It has been prescribed as a sadhana for the one who performs the discourse. Our Religion has never said, ‘Preach others this and that.’ Not just this. It goes beyond this. In fact, our Religion says, ‘Do not preach!’
What does it say? ‘Do not speak such matters to someone who casually walks in but to one who comes with deep yearning. Speak this to one who listens to this with ‘shraddha’ (faith and interest). It is enough if it is spoken to those who are interested. Since it is a high subject matter there is no need for you to gather all around and speak about it.’

Our Religion then goes on to say, ‘Instead of preaching practice it (‘anushtãnam’)!’ There is no use of preaching dharma without you standing on dharma. Therefore, it is better for you to stand in dharma rather than preach dharma. Seeing you stand in dharma someone will surely correct his ways. Let someone correct his ways or remain as he is. Your standing in dharma itself is a great boon to the world. It will bring in world’s welfare.

We sit here in this place and perform some japa, dhyana, puja or tapas. This is such a big world consisting of crores and crores of people. In such a huge world someone in some corner sits and does some spiritual practice sincerely. It is said that there are innumerable invisible ‘lokãs’ (worlds). You may question, “What is the use of someone sitting in a hut in some corner and doing tapas? How will it bring in welfare to the world?” or you may question, “Is this not selfishness (‘swãrtam’)?” But, though are many countries like America, Africa, Australia there is only one Sun. Each country does not have a separate Sun. Just as the whole world’s welfare is taken care by the one Sun above just so when someone sits in some corner and does proper japa or dhyana or tapas it brings about welfare to the world. He is like the Sun. There is no need for him to do ‘prachãra’ in the world. The Sun does not say anything to anyone; in the mere presence of its rays, light (‘prakãsa’), in its ‘sannidhya’ (presence) things happen in the world. Likewise, his ‘tapo bala’ will in itself bring about the welfare of the world. This is the ‘siddhanta’ (philosophy) of our Religion.

Two types of ‘mãrga’ are shown by our Religion. Bhagavãn tells in Gita, ‘Tasmãt Shastram pramãnamte kãryãkãrya vyavasthitau’- do not perform any act in the way you may deem it right. Do it in accordance with dharma, in accordance with the Shastras. Why so? What is the proof of the existence of God? Maharishis are the proof, the Vedas is the proof; the Shastras is the proof for the existence of God. It is only the Shastras that showed you the existence of God. To attain God if you move in a way that has not been prescribed by the Shastras, you cannot attain Him. Various persons may offer a way (for the attainment of God). These ways may appear to be easy. Just because it is easy it does not mean that it should be one supported by the Shastras. Therefore, if you choose such a way you can never attain ‘Ishwara’ (God). What are the ‘mãrgãs’ then?

Two ‘mãrgãs’ have been shown - ‘Vaideeka dharma’ and ‘Bhãgavata dharma’.
Lots of restrictions have been stipulated in the matter of eligibility for following ‘Vaideeka dharma’. Not all can take up this way. Similarly, ‘karmãnushtãnãs’ (performance of religious rites) can be performed only by a selected few (‘adhikãri bhedam’). Not only this but there is also specified time for such performance. We say,
‘Dhyãyan krite’ - in ‘Krita yuga’ everyone performed dhyana
‘Yajnaih tretayãm' -Yajnãs were performed in Treta Yuga
‘Dwãparerchayann’ - it was ‘archana’ in Dwãpara Yuga;
‘Yadãpnoti tadãpnoti kalau sankeertya Kesavam’ - in Kali Yuga it is ‘Kirtan of Kesava!’ (Singing the Name of the Lord).

What is the reason (behind the birth of) Srimad Bhãgavatam? Bhagavãn reserves some work for a big ‘Avatãra Purusha’ (Incarnation) who comes down to earth. Until the completion of this work, the ‘Avatãra Purusha’ is extremely restless; just as an ordinary man undergoes restlessness in some matter like the marriage of his daughter, so does the ‘Avatãra Purusha’ undergo restlessness. Until such time they (the ‘Avatãra Purushãs’) complete the work for which they had come down to the earth they experience such restlessness.

Sage Vyãsa was one such ‘Avatãra Purusha’. He had given the Upanishads, Brahma Sutra, Mahabharata that contains the Gita etc. to the world. Yet, he experienced no peace. Why did he not find peace? He had not come down for giving these. He had not come down to the earth to give the Vedas or the Upanishads. Why then did he come down to the earth? - Only to spread the fame of Srimad Bhãgavatam. Why should he illumine the Bhãgavatam? It is because only Bhãgavata dharma would be of use to people who were to come later in this Kali Yuga. (It is) A very easy dharma. A Dharma that can easily be followed by all. If Sage Vyãsa had left the earth without doing this ‘Granta’ (Holy Text) people of Kali yuga would have had no ‘gati’ (way out). People would know no way out. Therefore, till he wrote the Bhãgavatam he experienced some ‘klesam’ (disturbance) in his mind.

The ‘klesam’ of Mahans cannot be set right by ordinary people. Mahans set right the ‘klesam’ in the minds of ordinary mortals. But, if a Mahan experiences disturbance only another Mahan can understand it. Meeting of Mahans at such times comes about by itself. Sage Vyãsa experiences such disturbance of mind. At this time Sage Narada accidentally comes there. He was not called for. He comes only accidentally. This is seen in the Bhãgavatam. Narada comes to the place where Sage Vyãsa is seated with ‘mana klesam’ (mental disturbance). Vyãsa gets up and rushes up to welcome him. Bhãgavatam reads as, ‘Vyãsa gets up and welcomes him. This chapter (1:4) concludes with the line, ‘Poojayãmãsa vidhivat Nãradam surapoojitam’ - Narada who is worshipped by Devas was worshipped (by Sage Vyãsa) in the prescribed way. Sage Vyãsa himself was a great Mahatma. He is described as ‘Swayam Narayana’ - verily Lord Narayana. It is said that Vyãsa was an ‘amsa’ (incarnation) of Lord Narayana. In spite of it he worshipped Narada. Knowing that Narada had come to his place, he rushed up to him, welcomed him and performed puja as prescribed (by the Shastras).

Soon after the puja Narada asks Vyãsa, “There is some ‘klesam’ in your mind. What is it?”
Vyãsa tells, “Yes. There is ‘klesam’ in my mind but I know not the reason. Why don’t you please enlighten me on it?”
Even at the outset Narada tells wonderfully, “Na tatha Vãsudevasya mahima hyanuvarnnitah” - Do you know how long you would experience this ‘klesam’? Until such time that you write the glory of Lord Vãsudeva, the glory of Lord Krishna in a Granta, this ‘klesam’ will not leave your mind - ‘Na tatha Vãsudevasya mahima hyanuvarnnitah’. You should describe them all (the glory). Until you do such a Granta the disturbance of mind will not leave you.”
At once Vyãsa asks Narada, “How should I go about it? How to do a ‘Bhakti prãdhãna Granta’? (a Holy Text illustrating Bhakti predominantly).

Narada describes the way he earned Bhakti. Krishna Charitra is only from the 10th Canto. Prior to it one finds the stories of Ambareesha, Ajamila, Dhruva, Prahalada, etc. While beginning Prahlada charitra, Sukha says at the outset, ‘Bhãgavata mãhãtmyam Bhagavad Bhakti vardhanam’ - as you keep listening to the life histories of Bhãgavats, devotion to the Lord will grow.

Even listening about Bhagavãn will not induce/help deepen Bhakti! In the life histories of Mahans we read the way they performed tapas; their deep yearning for the Lord. Only on reading such matters we feel, ‘Should we not do atleast 1% or 10% of what they had done?’ While reading Ramakrishna Paramahamsa’s charitra (a great Avatãra Purusha) we find him declaring, ‘It is verily I who had come as Rama and Krishna.’ But, for 12 years he weeps day and night for Bhagavãn. He fears ‘kãmam’ (desire), ‘kãnchanam’ (wealth) and ‘keerti’ (fame). While reading that such great Mahans wept day and night for Bhagavãn it hits our mind and heart with a force. Why should we read such charitrãs? Only this will kindle the fire of devotion in us. Only then will the thought, ‘We should do atleast one percent of what they had done,’ arise.

Therefore, what is the great glory of Bhãgavatam? Let us keep aside Krishna Charitra.
Just as said, ‘Bhãgavata mahãtmyam Bhagavat bhakti vardhanam’ - it depicts how Dhruva performed tapas. A small child (of five) he went into the forest and performed tapas for six months without food. Sitting all alone the child saw Bhagavãn through the Maha Mantra of Dwãdasãkshari. Prahlada was tortured but even under extremely hostile conditions he saw Bhagavãn. Ajamila was the worst kind of sinner. Even such a sinner sailed ashore. Jada Bharata was very successful in his dhyana but for a moment he fell from his way and was born as a deer (in his subsequent birth). Though born a deer he remembered his past spiritual life and subsequently attained human life. Fearing wastage of this life he worked arduously and attained Bhagavãn. Bhãgavatam can be said to fully contain (such) lessons. Bhãgavatam shows us how Bhaktãs performed Bhakti; it depicts the different kinds of Bhakti; different kinds of ‘bhãva’ (feeling). All of them were Bhaktãs.

There is difference between a Bhakta and a Yogi. We call Bheeshma, Sharabhangar as Yogis. Bhãgavatam does not contain a Yogi charitra. The charitra of Nava yogi is a different matter altogether. It has been taken up for ‘upadesa’ in ‘Ekãdasa skanda’ (11th canto). But, while reading Bhãgavatam we begin with Dhruva charitra and go on with Gajendra Moksha, amrita manthanam, etc.

The reason for speaking on these is that there is difference between Bhaktas and Yogis.
We call Bheeshma as only a Yogi. But, why does he finally desire ‘Lalita gati vilãsa valguhãsa’? - He desires to be a gopi. Why? Yogi controls his breath. The mind is controlled with breath control. He meditates on God in the controlled mind. He holds on to the form of God- ‘chakra, gadha, vanamãli, vyadyasta pãdam’ - in such a controlled mind. The form of Bhagavãn is held in his mind so long as the breath is held within. Once the breath is let out Bhagavãn also runs away! It is akin to holding down Bhagavãn with great effort. So, Bhagavãn is within the Yogi only so long as he is smart enough to hold the breath within, only so long as he is able to control his mind and only so long as he is able to sit in this position. In this case Bhagavãn is not here out of His own liking. This is because here there is no matter for liking. Thus, one who does sadhana with lot of effort - going without sleep, food, etc. - is called as yogi. Yoga is of this type. Who has to perform Yoga? One who has not been able to get bhakti! Yoga is for one in whom bhakti has not been born. Bhakti is the highest.

A Yogi, with lot of difficulty, controls his breath and holds Bhagavãn within him but in the case of a Bhakta it is Bhagavãn who goes around him! Just as a child catches hold of the mother’s saree ‘pallu’ and follows her everywhere so does Bhagavãn follow a Bhakta. Though the Bhakta tries to free himself of Bhagavãn the latter does not leave him! ‘I do not want you,’ says the Bhakta. But, Bhagavãn does not leave the Bhakta’s side! Gopis try to shirk out Bhagavãn. But, Bhagavãn refuses to leave them. ‘We do not want you! Due to bhakti for you everything has been spoilt. All ‘loka smriti’ (thought of the world/family), ‘loka vyãpãrãs’ (activities of the world/family) have been affected. I do not want you,’ say the Gopis. But, Bhagavãn does not leave them even if they try to wriggle out. This is the sign of the highest Bhakti.
It is Bhagavãn who has caught hold of them tightly. There is no need for them to hold on to Bhagavãn! It is Bhagavãn who is holding them tightly. So, who should perform sadhana? Who should do dhyana? Who should do Yoga? Who should do Atma vichãra? These are only for those who have no bhakti.

Only the blessed will earn belief in ‘itihãsa puranãs’ (Epics), Bhagavãn’s saguna (the Lord’s form), Bhagavãn’s saguna charitra (the divine play of the Lord). It is only such people who earn Bhakti for Bhagavãn. Only those who do not earn this should seek out dhyana/yoga. For earning these, for comprehending Bhagavãn’s Lila, for earning belief in ‘itihãsa-purãnãs’, for earning belief in Bhagavãn’s Avatãra (Incarnation) we should have earned great merits (‘punya’). One should have earned that ‘bhãgyam’ (fortune). Only if one has earned ‘punya’ (good merits) and earned ‘bhagya’ (fortune) will one earn conviction in these. One will feel that it is only ‘nirguna’ (formless) that is greater than ‘saguna’ (form). Or the ‘buddhi’ will be attracted to sadhana. Only one whose heart is dry wherein Bhakti does not spring forth should seek such ways. One in whom questions/doubts about the incidents in ‘itihãsa-purãnãs’ rise one after another, just as the waves in the ocean, is not the ‘adhikãri’ (the eligible) for bhakti. Bhakti performed with doubt (‘samsayam’) will not become fruitful. How can bhakti done with doubt about the existence of Bhagavãn become fruitful? That bhakti will certainly not bear fruit. Only bhakti done with ‘drida vishwãs’ (steadfast faith) about the existence of God will be successful. Such a ‘vishwãs’ is a must.

One in whom such bhakti has not sprung forth, one in whose mind such questions keep arising, he/she should take to vichãra, dhyana, yoga as per his/her aptitude/intelligence. One cannot say how long this intelligence will work. It can fail any time. This is because there is no God there to support him. There, he depends solely on his own intelligence. In Bhakti, Bhagavãn chases them. That is why in Kali Yuga Mahans have shown,
‘Prãyennalpãyushah sabhya kalãvsmin yuge janãh
mandah sumanta mathayo mandabhãgya hyupadrutah’ (Srimad Bhãgavatam 1:1:10)
-- in this age of Kali Yuga we celebrate ‘sathãbhishekha’ (on completing 100 years of age), ‘Sashtiyapta poorti’ (completion of 60 years of age). But, our Purãnãs say that this is ‘alpãyush’ (trivial life time)! Even 100 years is deemed as a short span! Why so? The reason for this is during Ramayana period people had lived - ‘Dasa varusha sahasrãni’ - for 60,000 years even in the ordinary course of life! Therefore, for those who have lived 60,000 years, 70,000 years, or 100,000 years, living a 100 or 80 or 60 years appears insignificant lifetime. So, ‘Kalã asmin yuge janãh’ - what is the position of people (in Kali yuga)? They have a short span of lifetime. ‘Mandabhãgyah’ - In Kali no one’s life is peaceful. None can boast of leading a peaceful life. Some difficulty or the other befalls him - financial difficulty, disease, some family problem, being childless - some sorrow or the other is suffered by him. In Kali Yuga one cannot find anyone who enjoys total peace except those who do bhajan. All the rest suffer some shortcoming.

In Kali Yuga Mahans have shown just two ways - what are these?
One is to listen to Bhagavãn’s story and the other is to do kirtana. These are the only two ways. Then why are there people doing tapas? Only if they perform japa, dhyana properly without any slip will they be able to see Bhagavãn in this lifetime;
But, it is enough if you keep saying Nãma (the Name of the Lord). What will happen if you keep saying the Nãma? The Lord will certainly take you unto Him in your last moment. It cannot be said for certain if you will see God within your lifetime now as it depends on your ‘Nãma bala’ (the power of your chanting it). But, in your last breath Bhagavãn will definitely take you to Moksha - unto Himself. There is only one matter of consideration here. Have we become the subject of affection for Bhagavãn? This is the only consideration to be looked into. He (Bhagavãn) says, ‘I will take only those ‘jiivas’ who have attracted my love.’ Thus, we should know if we have become a subject of interest/affection (‘abhimãna’) for Bhagavãn. ‘Bhagavãn does not speak to me, He does not tell me anything, I do not understand these. So, how to know that I have become a vessel for Bhagavãn’s ‘abhimãna’ (affection)?’

In Kali, Bhagavãn has shown two ways. One is ‘Kirtana’ (singing the Name of the Lord/praises of the Lord) and the other is ‘Katha sravana’ (listening to God’s divine plays). Know that you have become a subject for Bhagavãn’s ‘abhimãna’ the moment you desire to read Bhãgavatam, the moment you desire to do Bhagavãn’s ‘Kirtana’. This is the only ‘pramãna’ (proof). This is not my ‘vãkya’ (statement) but the words of Mahans. The moment you develop faith in Bhagavãn’s Nãma, the thought to utter Bhagavan Nãma, listen to Bhagavãn’s story and gunãs it goes to show that Bhagavãn has 'abhimãna' towards you. Here, Sridharar in his ‘bhãshyam’ (commentary) puts forth a very enjoyable (‘rãsikhyamã’) way - “Bhagavãn begins to like some people. Even we find that we like some without any reason whatsoever. Just on meeting with some we like them for no reason whatsoever. Likewise, Bhagavãn also likes some people very much. So, Bhagavãn thinks, ‘I must take them unto my Feet (‘charana’). I must not push them again into this ‘janana-marana samsãra’ (life of birth-death). If the Lord takes them directly others will question Him, ‘Without doing anything these people have been accepted by Bhagavan. Bhagavãn is partial (‘paksha pãdi’). Even Bhagavãn likes some and dislikes some.’ It seems people would abuse Bhagavãn in this manner. So, what does Bhagavãn do? It is only those whom He loves does He permit to touch Bhãgavatam! Bhãgavata Text is placed into their hands and they read Bhãgavatam. What is the reason for this? He has somehow found a way to take them ashore. If someone questions Him on this matter, ‘How could you take him ashore (this ocean of life)?’ Bhagavãn can boldly point out, ‘He read Bhãgavatam. So, I have taken him ashore!’ Why did Bhagavãn make him read Bhãgavatam? Bhagavãn liked him so made him read Bhãgavatam. So, those ‘jiivas’ who have earned His affection, those whom He desires to take unto Himself, Bhagavãn shows one of the two ways - one is that Bhagavãn Nãma comes on to the tongue of such a person and he does Kirtana or Bhagavãn makes him read Bhãgavatam. Others strive hard with dhyana, yoga and they attain ‘gati’ not in this but in thousand janmas only. This is the last janma for one who believes in ‘kripa’ (Grace). They will attain (Moksha) in their last moment.”
This is Bhakti granta. It is only to speak the glory of ‘katha sravana’ (listening to story [the Lord’s Lila].
While speaking of ‘katha sravana’ it is also said, ‘Do sravana of Bhagavat Gita, Upanishad, Vedanta.’ But, there is a difference between Vedanta sravana and Bhãgavata sravana. In the case of Vedanta sravana one has to bring into practice all that has been said in it. Nobody has said that reading Gita itself will bestow Moskha. ‘Shitoshna, sukha-dukheshu’ - heat-cold, sorrow-joy - treat all opposites like heat-cold, sorrow-joy abuse-praise alike. Do dhyana, do yoga, control your breath. All these have been said. Only if a person brings all these into practice does he attain Moksha. Memorising and chanting Gita might bring in at the most some prize in a competition! One might know some 30 slokãs, 40 slokãs. None has said that just reading the Gita will bring Moksha. But, if one reads Bhãgavatam, if one listens to Bhãgavatam it bestows Moksha. Bhãgavatam contains Jada Bharata’s speech - he does ‘upadesa’ to Rahugana - and Ekãdasa skanda is full of Vedanta. Should you bring all these into practice? No! Certainly not! Just listen completely to Bhãgavatam. (This will suffice).

What is the ‘pramãna’ for the statement that one attains Moksha by just listening to Bhãgavatam? It is verily Parikshit who is the ‘pramãna’ for this. Parikshit listened to Bhãgavatam for seven days. What happened after these seven days? Did he think of doing dhyana or yoga? Or did he have time to do dhyana or yoga? But, just by listening to Bhãgavatam for seven days he was bestowed with ‘satgati’ (the highest state). He attained Vaikunta. What does he do? It is said that when Parikshit listened to Bhãgavatam Devas came there as ‘upa-shrothãs’ (other listeners).

What did the Devas do then? They had brought the ‘amritam’ (ambrosia) with them. Had Parikshit drunk that ‘amritam’ he could have lived. Death would not have struck him after the seventh day. He need not have died. Atleast had he desired to do dhyana/yoga he could have drunk the ‘amritam’. But, he just ignored it all. What did the Devas who had ‘amritam’ with them listen to? They all listened to the ‘amritam’ of Bhãgavatam! Something has to be given in exchange. Is that not so? So they had the deva loka ‘amritam’ for offering. ‘Pibata Bhãgavatam rasam ãlayam’ - ‘Bhãgavatãmritam’. ‘Give us the ambrosia of Bhãgavatam.’ Even the Devas who had the ‘amritam’ sought this ‘amritam’ of Bhãgavatam. If one takes that ‘amritam’ (‘deva loka amritam’) one can live forever (‘chiranjeevi’) but if one drinks the ‘amritam’ that is Bhãgavatam he can become a Jivan Mukta! One can reach Bhagavãn Himself! Therefore, Bhãgavatãmritam! It is only Parikshit who is ‘pramãnam’. Parikshit listened to Bhãgavatam for seven days and at once he attained Vaikunta.

Ãtma deva charitra (life history of Ãtma deva) is also narrated here to speak on the glory of ‘Katha sravana’ and particularly of Bhãgavatam. In Bhãgavata Mahãtmyam is the charitra of Ãtma deva. There lived a Brahmin by name Ãtma deva. He was a ‘sat Brahmin’ (virtuous Brahmin). He had learned the Vedas and the Shastras; he was a great ‘anushttãta’ (one who practices dharma). Bhãgavatam describes this Brahmin as ‘dwitiya iva bhaskarah’ (the second Sun) - when he walked on the streets people wondered if he were another Sun walking on the street! Such was his lustre. He shone with such deep lustre!

Such a great Ãtma deva had a woe (‘kurai’). What was it? He was childless. To overcome this grief he tried ‘jyotisha’ (astrology), performed ‘prãyaschit’ (expiation); he tried various means. He tried all ways that he knew - Mantra, tantra, yantra, kriyai, prãyaschita, etc. But he was not blessed with a child. He felt greatly aggrieved. His wife’s name was Dhundhuli. He was once out walking carrying the burden of this grief. He came up to a pond. He sat on the bank of the pond and began to do ‘ãchamanam’ (one of the daily rites of a Brahmin). At that time there came a Yati (sanyasi/ascetic). Could not that Yati who was doing ‘anushtãnam’ (karma) remain quiet? He looked at Ãtma deva. He watched what he was doing. Since he watched this man a ‘banda’ (bondage/relationship) rose up. Moreover, Ãtma deva, realizing that the Yati was watching him began to wipe his eyes! A Mahan would ask the reason if he found anyone in tears! Others will not bother. They would only walk away but not so a Mahan.

So, this Yati asked, “Why do you shed tears? What is the matter?”
At once, Ãtma deva said sorrowfully, “I have no child, Swami!”
The Yati remarked, “What have you lost by not having a child? Take up sanyãsa. ‘Sanyãse sarvata sukham (ascetic life is ever joyful)!’ said the Yati.

Being childless is good and peaceful. Those who have children undergo suffering. Why do you seek a child? Is it because he will take care of your in your old age? He will not take care of you in your old age. Do you wish him to do your last rites? No! He will be in some foreign country then. Do not trust a child. Having been born do kirtana! Say Rama! or Krishna! Only these will support/help you. Your son will not do any karma; even if he does there is no ‘balitam’ (fruit) for such karma.

“Keep saying Bhagavan Nãma. ‘Sanyãse sarvata sukham’.”
But, he did not listen. ‘No! Swãmi! I do desire a child! I do desire a child!’

One has to take note of a matter here. I enjoyed it very much while reading.
The Yati asks him to embrace sanyãsa. He refuses (adamantly). But, later on he does take up sanyãsa! What does one understand from this? If the Mahan says something he makes him do it later. Voluntarily he takes up sanyãsa and goes behind the Yati though now he refuses. He says, “Bless me with a child.”

As Ãtma deva was adamant the Yati reads his fate. He says, “You were not destined to have a child the past seven janmãs and cannot have one in the seven janmãs to come.” Hearing this Ãtma deva began to lament. Since he wept bitterly the Yati blessed him with a mango and said, “Give this to your wife. You will have a child.”

Ãtma deva went home straight and gave it to his wife. She was not too happy about it. She thought, “Who asked this Brahmin to seek such a boon?” She was indeed a ‘deergha darshi’ (one who can see the future)! Who was to undergo pregnancy that is painful?

It would be painful if the child does not study well. Right from conception, all through the life of the child, the parents are worried about its welfare. When a lady in pregnancy visits some home and happens to see a mentally retarded child there, she would be greatly perturbed about the state of her own yet-to-be born child. Once the child is born she worries that the child should be blessed with normal physical faculties; then she wishes the child to be intelligent, beautiful. If all these do come about there would be the worry that the child should be ‘anukoola’ (supportive [to the parents]). It goes on like this for a man. There is no end to it.

So, Ãtma deva’s wife thought, ‘Who is to suffer all these? This Brahmin has sought such a boon from someone. Did I desire all these?” She sent the Brahmin away on pilgrimage. She threw away the mango into the drum in which the cow is fed with water. She then brought home the baby born to her sister. She named the child ‘Dhundhukãri’. The cow that ate the mango gave birth to a human child with the ears of a cow. So, the child was named Gokarna.

Dhundhukãri turned out to be a great drunkard; he visited immoral women and possessed all kinds of vice. He created lots of problems at home and outside. Gokarna was very virtuous. When the Brahmin returned home from pilgrimage he was shocked to find a child like Dhundhukãri at home. He wondered, “A child born with the blessings (‘prasada’) of a Mahan is said to be virtuous. But, how is it that this son of mine is so full of vice?” He did not know about Gokarna matter.

Gokarna calls Ãtma deva and advises him, “Do not be attached to this body. This body is made up of sheer urine, excreta and flesh. If a drop of blood drops out of our body it is deeply nauseating to look at it. If a bit of flesh falls down it is nauseating; if a tooth falls down it is nauseating. You are attached to such a body. Shed the ‘brãnti’ (illsion) that you have on this ‘sariira’ (body). Embrace sanyãsa, go somewhere and read Bhãgavatam. Repeatedly read ‘dasamaskanda’ (10th Canto).”
Ãtma deva takes up sanyãsa. He had refused sanyãsa at first. But, now he takes it up voluntarily and as per Gokarna’s ‘upadesa’ kept repeatedly reading the Bhãgavatam.

Giving ‘upadesa’ to his father, Gokarna left home. Where did he go?
He wandered about Kãsi and other places. He had a ‘banda’ (bondage). He thought, ‘Though I had been born to a cow I had an affectionate mother. She had a son by name Dhundhukãri.’ He sees through ‘jnana drishti’ (divine vision) that she had passed away and so had Dhundhukãri. He thought that he should do ‘prayaschitta’ (atonement) for them.

We can do karma only for those over whom we have the right. We should not do karma for those over whom we have no right. Such karmas will not reach them. Some ‘dosha’ (fault) will come about for those who perform it. So, one should have ‘bhãgyadai’ (eligibility). But, there is one place where even those who have no ‘bhãgyadai’ can do karma. And that is Gaya. In Gaya Kshetra anyone can do karma for any other. We can do karma for a friend, for one who had traveled in the same train, for a dog that was in our home, a cow that was in our home, to the Master who taught us our lessons. We can do karma for anybody in Gaya. Our Shastras say that there is no greater ‘prayaschitta’ than doing karma in Gaya Kshetra. The Vedas say, ‘Let you be blessed with not one but ten sons because atleast one of them would visit Gaya. Won’t that child offer ‘pinda’ in Gaya and won’t you cross over life’s shore through it?’ So says the Vedas. Why is the ‘pinda’ so fruitful there? Vishnu Himself takes unto His ‘Charana’ (Feet) those for whom ‘pinda’ is offered there. It is said so in ‘Vishnupãda’. But, it is 'maha pãpa' (grievous sin) to offer 'ãtma pinda' (offering 'pinda' for one's own self). One should not do such things. There is no ‘pramãna’ (evidence) for this. While going to Gaya, we do karma for those known dead in the family; but in the family many unknown ‘durmarana’ (unnatural deaths) might have occurred; when questioned one might say, ‘As far as I know there has not been any ‘durmarana’ in my family.’ But, many perform ‘abortion’. And this is a worse kind of ‘durmarana’ (unnatural death). It is ‘sisu hatti’, brahma hatti. (murdering a child). It is akin to murder. It is a very big sin. But, nobody stops to think about this sin. It is a big sin, indeed. Even other murders take place accidentally. But, such killings are done by us wantonly. It is a murder. ‘Prayaschitta’/‘shrãdham’ is prescribed for such things. Gokarna did ‘shrãdham’ for Dhundhukãri and his mother. He then returned home.

What happens then? Dhundhukari comes before him in the form of a spirit. His legs do not touch the ground.
Gokarna asks him, “Who are you?”
The ghost says, “I am Dhundhukãri.”
Gokarna says, “I had offered ‘pinda’ for you in Gaya.”
Dhundhukari says, “I have not reached ashore through all these. I am still suffering.” Gokarna does not know what to do. He does Surya ‘upãsana’ (worship).
Surya speaks to him directly. “Ask him to listen to Bhãgavatam. Build a big ‘pandal’. Install (‘ãvãhana’) him in a bamboo and perform Bhagavata ‘katha sravana’ for seven days.”

Ãtma deva did as bid. The bamboo had seven joints. At the end of each day of reading the Bhãgavatam a joint (‘kannu’) in the bamboo burst out. On the seventh day the seventh ‘kannu’ burst and Dhundhukãri attained a divine form. The Vishnu ‘dhootãs’ (agents of Lord Vishnu) came down to take away Dhundhukãri to Vaikunta.

Gokarna had also read the Bhãgavatam and innumerable people had listened to it. They exclaim, ‘We also listened to the Bhãgavatam. But why didn’t you appear to us?’
The Vishnu ‘dhootãs’explain, ‘Na tatha mananam kritam’ - You have not listened to the Bhãgavatam as he had done. All of you will also attain but in the last moment of your life. But, how did Dhundhukãri listen? He was in deep suffering (‘avasthai’). The japa/prayer done in deep suffering is certainly different from that done at other times. He was in great difficulty. So, to be liberated from that pain he had listened to the Bhãgavatam with deep interest. If others had listened to the Bhãgavatam with the same amount of involvement Moksha could have been attained by them also.

So, Mahans have shown two ‘mãrgãs’ in Kali. One ‘mãrga’ is ‘katha sravanam’ and the other is ‘kirtanam’. These are the only ways that will do ‘uddharana' (liberate) of all ‘jiivarãsiis’.

Bodendra Swami speaks of ten kinds of Nãma ‘apachãra’ (sinful error) that occur while doing Nãma japa. The Nãma japa of one who commits these ten Nãma ‘apachãra’ will not become fruitful. If ten ‘apachãrãs’ have been stated for Nãma japa some atonement must have also been prescribed. Is that not right? In this context Bodendra Swami says, ‘Nãma kirtanam performed during ‘punya kãla’ (auspicious time) will annihilate the ten Nãma ‘apachãrãs’.’

Let us say that knowingly or unknowingly you have committed the ten Nãma ‘apachãrãs’. Those who do Nãma japa or Nãma kirtan perform them in ‘punya kãla’, also. Performance of Nãma japa and Nãma kirtan during ‘punya kãla’ will destroy these ten Nãma ‘apachãrãs’.

It is Vaikunta Ekadasi today; it is a great ‘punya kãla’ (auspicious time). Just as Sivaratri, Navaratri are ‘punya kãla’ for the devotees of those Gods, Vaikunta Ekãdasi is ‘su-dinam’ (auspicious day) for Bhãgavatãs, for Vaishnavãs, for devotees of Vishnu. It is a great ‘punya kãla’. It is said that during this ‘punya kãla’ (tonight) one should be awake. So, tonight is ‘jãgrat’ (be awake). One should be awake and do Nãma kirtan. It is said that one should do ‘upavãsa’ (fast).

There is no kirtan greater than the Maha Mantra (‘Hare Rama Hare Rama Rama Rama Hare Hare! Hare Krishna Hare Krishna Krishna Krishna Hare Hare!). So, instead of choosing some sankirtan we shall all chant the Maha Mantra tonight. Chaitanya Mahaprabhu was highly learned. He threw them (the Grantãs) all away and all through his life, for 42 years, he performed kirtan of ‘Hare Rama Hare Krishna’ day and night. There has not been a day when he sang ‘Ashtapati’ or Divya Nãma. His Divya Nãma was only Maha Mantra Divya Nãma. He might have at the most chanted a sloka from the Bhãgavatam.

Similarly, Bodendra swami also did japa of Rama Nãma always. Mahans have all done japa of eka Nãma (one Name [of the Lord]). So, Maha Mantra kirtanam will begin from 10 p.m.. Every body should chant it. Nothing will go wrong if you keep awake this one night. We sleep every night. (Don’t we?) All should chant it even if it seems difficult. The Maha Mantra will be chanted till 2.30. ‘Dolotsav’ will follow. After bath at 3.00 a.m. ‘dhanur mãsa puja’ will be performed. Puja will be over by 5.00 a.m. "

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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