Excerpts from the informal talks of Sri Swamiji

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.

Excerpts from the informal talk of Sri Swamiji -

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

" The ‘tãtparya’ (purpose) of Bhakti or Vedanta ‘pravachana’ (discourse) is to bring into practice, atleast to a small degree, whatever is being listened to. This is the real ‘phala’ (fruit) of attending such ‘pravachanas’. Let us say that one attends a musical concert. At the end of it he exclaims, “Oh! That was excellent!” There is nothing to be imbibed from this musical concert and one did not attend it with such a notion. But, attending a discourse on Vedanta, Bhakti or ‘itihãsa purãna’ (Epics) is entirely different. Here, ‘vidwat’ (scholastic knowledge) is only secondary. Bhakti and Jnãna are the only (prime) factors here. One should try to bring into practice (‘abhyãsa’) atleast a little of what has been imbibed.

Likewise, the ‘upanyãs’ of Mahatmas always caution people against fake association - ‘The World is very wicked. Today we find that there are ever so many who crown themselves as ‘Swamijis’, ‘Mahans’ and lead the people on wrong paths.’ It is a warning. One should understand that Mahans exercise no ‘ahankãra’ (egotism) or ‘self-interest’ when they warn you against visiting such impious places. Why do they say this? What happens when you move about with ‘swatantara’ (freely)? It goes beyond limitations. One may then get caught in wrong places and it will become absolutely impossible for him to free himself from it. Do you understand?

Thus, discourses are not matters for sheer enjoyment. Whatever has been heard has to be brought into practice. Atleast a little of it should be brought into practice in your day-to-day life, even if you are unable to bring everything into practice. One should atleast possess the ‘thãpa’ (yearning) that he is unable to bring them all into practice. Only then the requisite ‘phala’ is obtained. Innumerable people attend ‘Gita’ or ‘Upanishad’ lectures as a matter of pride. This is of no use at all. We always point out the good and the bad - the ‘lakshanas’ (signs) of the good and the bad. One should, therefore, be very careful. When we advise, in ‘upanyãs’, to do japa, dhyana, vichãra, exercise dispassion, etc. they should be brought into practice little by little. Otherwise, it all goes in vain.

All these years of our lives we have interacted with innumerable people - on the street, at home, in office, etc. for long periods. Question yourself, ‘How old am I now? Have all such talks, all these years been of any use; any worth?’ You should, now and then, question yourself on these lines, just as Mahatma Gandhi used to say, “Ãtma sodhanai, Sathya sodhanai’ - test of the ‘ãtama’/of Truth. You should keep setting yourself right. The Gita, Epics, lives of Mahans are all Sutras. Through these one should correct himself. The principal aim is only to bring these into practice. Is that not so?

‘We have taken ‘manushya janma’ (human birth) now. But, what were we before this?’ We should thus question ourselves. Doctors say that the body is like a machine. The several machines used for various purposes work for a time, are repaired when there is some problem and finally go out of use. In the worldly angle the body consisting of several parts viz. heart, kidney, limbs, is also deemed to be so. It works for a time, set right whenever there is some trouble in its functioning and finally goes out of use. But what do we say? Well! Even if you deem it to be like the machine, does the machine possess any feeling? Does it exhibit any feeling of affection towards a smaller or another machine? Does it feel angry with or fear another machine? Does it fight with another machine? Even if the body is like the machine, it has ‘conscious’ (‘unnarvu’) within. This ‘Conscious’ is Bhagavãn. This ‘Conscious’ is ‘Chaitanya’. Science may succeed in producing hearts, kidneys, etc. but can it produce this ‘Conscious’? It has not succeeded in discovering this ‘Conscious’ because ‘Chaitanya’ is the base (for the ‘Conscious’). Even the scientists work only due to this ‘Chaitanya’ within!

‘What is ‘ãtmãnanda’? It can never be explained and has to be experienced. A person takes to drinking liquor. He consumes illicit liquor. It has a pungent smell and the taste is said to be repulsive. But, he pushes it down his throat. Why? Because some joy is being derived from it. He gets some ‘kick’ from it. Take the case of another man who is wealthy with a beautiful spouse, palatial house, good children and all other comforts. Why does he take to drinking alcohol? He drinks alcohol and lies down unconscious of the world and his own body. He could enjoy his life with his beautiful wife or good children or the other comforts in his home. But, shirking all these, he takes to drinking alcohol and lies down unconscious. He is not even aware of his body. It cannot be said that it is consumed for the joy it offers to the palate, for, it is not so. This is example enough to show that the happiness derived from within is greater than one found without! Even such a person seeks happiness from within! Mere ‘tamasic’ joy is so; then what to speak of ‘Brahmãnanda’? Only when a person turns inward in his search for joy will he find true joy!”

The Vedas are the ‘ãpta vachana’. The Vedas have come from Bhagavãn. What does ‘Vedas’ mean? ‘arivu’ (knowledge)! A person’s capability (‘arivu’) to sing is known only on his singing and not prior to it. Someone possesses the ability to discourse; another possesses scientific knowledge and so on. Every person has some ‘arivu’ or the other. It is in them but known by us only when exhibited. If there is one who has all the ‘arivu’ (knowledge), in totality, it is none other than the Vedas. And where is this ‘arivu’? In Bhagavãn! Vedas means ‘arivu’/‘jnãna’! The Mahan’s jnãna is known as the Vedas. ‘Arivu’ cannot stand apart from the person. Can we say that we would accept only the music and not the person from whom it comes? ‘Shakti’ (Power) co-exists in a ‘Shakitmãn’. Similarly, the Vedas is part of Bhagavãn and not apart from Him. It cannot exist without Him. It is not different from Bhagavãn.

A deed carried out by us should have ‘pramãna’ (confirmation) in the Shastras. Otherwise, no ‘phala’ is obtained by carrying out such deeds. Mahans will never accept anything that has not been spoken by the Vedas. If you are performing Nãmasankirtan, it should have a ‘pramãna’ in the Shastras. If you wear ‘gopi chandana’ on your forehead, there should be a ‘pramãna’ for this in the Shastras. The deeds of certain religions do not have any ‘pramãna’ in the Shastras. Therefore, these deeds will not lead a person to the higher state. A religion born out of the ‘yukti’ (intellect) of a man might prescribe certain rites raised out of his own imagination. The followers of such religions may consider the words of their Guru (the founder of their religion) as verily the right one. But, Mahans do not accept this. It may say by lying in the hot sun you are cleansed of your karmas and ‘pãpãs’ (sins). It may create awe in the minds of onlookers but such acts do not erase out the karmas. This is because the Shastras do not advocate such deeds.

Our ancestors were great intellects as against our view that they were uncivilized! They have advised on all aspects of life right from hygiene - we should bathe daily, should not eat from other’s plate, should not unnecessarily touch others, sweep and mop the house daily, draw kolam at the door, advised against marriage between close relatives, etc. - is any of these in contradiction to modern science? Visitors were not permitted to touch newborn babes - doctors advise the same to avoid infection, as the infants do not have resistance power. On return from a house of death, we are advised to bathe - science also speaks of infection from a house of death. It is only said for the average man to understand. For example, in Bhopal the place where a ‘homam’ was performed was not affected by the leakage of poisonous gas. But, this does not mean that the ‘homam’ was performed with this end in mind. Our ancestors have thus given us enough instructions on all aspects viz. learning, art, behaviour, etc. Likewise, while we have the Vedas that codifies the conduct of our lives there is no need to invent a new code of conduct through establishment of new religions.”

No tapas is required to carry out a work that is linked to ‘prakriti’ (worldly life). Tapas is required for spreading any spiritual activity. No tapas is required to spread religious fundamentalism or atheism as they are not opposed to but go along with ‘swabhãva’ (nature of man). But, in the execution of a spiritual activity (that is opposing to man’s involvement in worldly life) schemes alone will not suffice. Schemes along with tapas is required. And tapas is whatever spiritual path one follows - nãma japa, ãtma vichãra, etc. In Nãma japa it should be a Maha Mantra. If one performs japa of Kubera mantra, that bestows worldly comforts, one cannot carry out any great spiritual mission in the world. Only the one who does ‘upãsana’ (worship) of a God who is ‘Brahma swaroopa’ can achieve great spiritual feats. There are mantras for curing diseases, cure of a scorpion sting etc. But, by doing crores of japa (‘ãvarti’) of such mantras one cannot say that he would foster the Vedas (‘Veda samrakshana’)! ‘Kãmyãrta mantra’ (worldly ends) can bring in only worldly ‘phala’ (fruit).”

People say that they are in dhyana. But, what is the fact? In Dhyana all your senses should subside in the ‘manas’. As long as you hear the sound from outside, feel any movement around you, it is not dhyana. You are only applying effort to do dhyana. You cannot say that you are in dhyana. Let us say that your mother has instructed you to make tea. You have just placed the kettle on the stove. A friend steps in and asks you, “What are you doing?” You reply, “Preparing tea”. Only the first step in tea preparation has been taken. Yet, you claim to be in the process. Similarly, you have just exerted some effort to do dhyana but when asked you say that you are doing dhyana!

Thus, the state between doing dhyana and remaining without it, is the state of effort towards reaching the state of dhyana. As long as our mind is in world related activities, we do not know anything about dhyana. We may visit temples on the instruction of our parents. We may pray to the Lord to help us do well in studies, etc. as taught by our parents. We may also know about Sankara having established Advaita. But, we do not have any higher knowledge. Others may label us as ‘good’ as we visit the temple daily! We may wear the religious mark on our forehead, etc. All these are very ordinary matters. These have absolutely no place where real bhakti is concerned!”

An ordinary man does not practice any dhyana. This is the position of an ordinary man. Before coming to this Satsanga how was a person’s ‘manas’ (mind)? He was not even bothered to know its state! He did not even think on such lines as, “Do I have a ‘manas’? How does it work?” This is the state of a common man who does no dhyana. When one begins to do dhyana, he begins to watch his ‘manas’. The first thing that is realized on interrogation is the restlessness of the ‘manas’ (‘mano vega’). He realizes his incapability when he is unable to bring the ‘manas’ under control. He is then in an inner struggle taking all kinds of vows! But, his ‘indriyas’ pull him against keeping up his ‘sankalpa’ (vow). Who would win? The ‘indriyas’ win in the case of a person who has no ‘mano bhala’ (strong mind). He should not give up but continue to fight with the hope that he will win one day. We find a lot of people suffering from mental disorders. This shows Bhagavãn’s Mercy in our case. We should, therefore, not waste even a moment of our life and turn it towards Bhagavat matter. We know the level of our bhakti! If, for this negligible amount of bhakti, Bhagavãn has poured so much ‘anugraha’ (blessings) on us then what to speak of His ‘anugraha’ if we were to be a better person? Death can catch us at any moment. No one has a permanent place on this earth. Life is uncertain. Rivalry and jealousy come only with our contemporaries. And not with the one who had lived in the past. Are you going to bother about the wealthy man who had lived in the days gone by? Through ‘viveka’ we should question ourselves, “How does it bother me if one were rich or poor? Intelligent or a fool?” You should bother about yourself first. And try to elevate yourself. Death can knock at your door at any time without any warning. How should you be at the time of your death? You should be prepared! You should be certain that you will reach only the Lord’s Lotus Feet. ‘Manushya janma’ (Human birth), this life, this body - everything is only for this. Any other work is only a timely pleasure. ‘Shastra pramãna’ (proof from the Shastras) is not required for this. Every moment, we can see the temporal nature of everything.

Constant prayer will help. Prayer has immense power. Always speak to Bhagavãn. Your performance of japa and dhyana need not be publicized. It is a matter between you and Bhagavãn. Question yourself, “Am I publicizing it? Do I feel gladdened by others knowing it? Do I feel proud about it?” Vritrãsura (Srimad Bhãgavatam) sheds tears on hearing Indra praising his ‘stuti’ (praise of the Lord) on Bhagavãn. Why? He laments, “My stuti has been known by Indra”. He sings a beautiful ‘stuti’ on Bhagavãn. During his battle against Indra, the latter’s ‘vajrãyudha’ (Indra’s prime weapon) falls down. Indra feels ashamed to pick it up. Vritrãsura asks if he could help him! ‘Do not feel ashamed. Pick it up!’ He then threatens Indra, ‘Are you overjoyed because you have received from Bhagavãn the boon to kill me? Shall I go to Bhagavãn and receive a boon from Him that I should not get killed at Indra’s hands? Why do you look so dumbfounded? Do you wonder how could I get such a boon from Bhagavãn while you have already been blessed with the boon to kill me? Why do you worry on that account? Bhagavãn has a great brain! He can keep up the word given to you and also bless me with my prayer! You need not worry on that account! Your brain cannot understand the working of Bhagavãn.” Vritrãsura then comforts him, “Do not worry. I will not approach Bhagavãn for such a boon. Let this ‘sariira’ (body) die. I will reach only Bhagavãn’s charana (Feet).” It is then that Vritrãsura composes a wonderful ‘stuti’ that astounds Indra - ‘How can an asura compose such a ‘stuti’!’ Vritrãsura weeps, “Oh! You have heard my ‘stuti’ on Bhagavãn. I desired to do it away from others’ hearing!” Vritrãsura’s bhãva was such. One need not have Guru upadesa for such matters. We should move on the right path - japa, dhyana.

When Maha Periyava sat as a ‘peetãdipathi’ in Kanchi Mutt, he thought ‘What are the rules and regulations of a ‘peetãdipathi’? How should I conduct my life? Let me do only whatever has been prescribed for this.’ Thus, if each person performs the work allotted to him by Bhagavãn then this world would be prosperous. A king should carry out his dharma of running the affairs of the kingdom. The world would run on perfect lines if only each person carried out his dharma. So, what is my duty? Maha Peiryava thought, ‘Why have I sat on this ‘peeta’? It is the Will of Bhagavãn!’

Once we learn the ‘tattva’ from a Guru we should bring it into practice. Learning the ‘tattva’ is one thing and bringing it into practice is another matter altogether. And here two types of bhakti are being spoken of. One depends on Grace and another on sadhana. Practice of sadhana itself is only due to Grace. Yet, only because we do not have deep devotion we practice sadhana. Ramakrishna Paramahamsa, Mira and such others never moved even for a fraction of second away from the thought of Bhagavãn. There was never a moment when they did not think of Bhagavãn. Mira was always in the thought of Krishna with the peacock feather, kundala, His Holy Feet, etc. All 24 hours throughout the year (365 days) Bhagavãn was in their dhyana. Here, dhyana was not an act but their ‘swabhãva’ (nature). While reading the life of Ramakrishna Paramahamsa, one finds that he would go in and out of Kãli sannidhi - Offer flowers at Her Feet, throw some on his own head, keep talking to Her. While reading this, one yearns, “Will not I be blessed with such bhakti?” Any level below this is sheer gutter. Arguments and debates have no connection with Bhakti. Where is the question of sadhana once you attain such deep bhakti? It would not be called sadhana because its ‘gaurava’ (state of honour) would diminish. Bhaktãs are never separated from Bhagavãn. They have no end purpose of attaining Moksha or any other. All these come to them on their own accord! They just ignore all these. In Ambareesha ‘charitra’ (Srimad Bhãgavatam) we find that he ignored everything - his Kingdom, palace, wealth. Even Moksha stood at his doorstep and he ignored it! He called them all, ‘loshta vath’!’ He treated them all as a broken coconut shell!

Later, Bhagavãn tells Durvãsa Muni, “The reason for my being ‘Bhakta parãdeena’ (enslaved) in the case of Ambareesha is that he has given up all else and taken refuge in ME. Why then can I not be ‘paratantra’? I am not a ‘swatantra’ (free) but have become ‘paratantra’ in the case of Ambareesha because he does not care for his kingdom, queen, children, wealth and remains with ME as the only ‘gati’ (taken refuge in ME). Hence, I will be a ‘paratantra’ in his case.”

Therefore, one type of bhakti is being dependant on the Grace of God and the other on sadhana. And this sadhana is only to attain such a Prema Bhakti. We cannot force ourselves into Prema Bhakti. Can we earn the kind of bhakti that Ramakrishna Paramahamsa had by just trying to act like him whose behaviour seemed like a madman? We would only become a laughing stock! But what is within our grasp? Doing sadhana. We can do japa, do Nãma sankirtan. Through these, the ‘vãsanas’ (past imprints) are erased and Prema Bhakti is born in our hearts.

The power of their (such Mahans’) Nãmasankirtan is known by the incident in Ramakrishna Paramahamsa’s life - He used to dance in ‘bhãva’ on the banks of the Ganga (when no one was around) clapping his hands and singing the Maha Mantra ‘Hare Rama Hare Rama Rama Rama Hare Hare! Hare Krishna Hare Krishna Krishna Krishna Hare Hare!’ People who happened to witness this believed that he was none other than Chaitanya Mahãprabhu as it was the period immediately in succession to Mahãprabhu’s period. Totãpuri used to mock at his clapping the hands for Nãmasankirtan as ‘preparing roti’! Once, Totãpuri suffered from severe stomach ache. Ramakrishna Paramahamsa sat near him and sang ‘Hare Rama …’ and he was cured of it! This is found in the Gospel of Ramakrishna Paramahamsa. They have all enjoyed Nãmasankirtan to this extent.

Thus, there are three kinds of people - One who has no knowledge of dhyana, one who is exerting effort towards this and one who is successful in dhyana. Samadhi state is the ‘paripoorti’ (fullness) of dhyana. One should be very careful about ‘Maya’ at this state. The ‘triputi’ - one who performs dhyana, the act of dhyana and the object of dhyana - will cease to be in samadhi. In this ‘turiya’ state he will not have any sleep. He will not experience the three states of ‘jãgrat (waking state), ‘swapna’ (dream state), sushupti’ (deep sleep). Thus, the state of jnãni is beyond the three states of ‘jãgrat’, ‘swapna’ and ‘sushupti’. This is called ‘turiya’ state. The jnãni will have no dream, no sleep and no waking state. This is the reason that when Draupadi cried out for help she received bales and bales of cloth from Krishna who was elsewhere. Mahans bless devotees living in some far off places. A devotee of Ãndavan Pitchai says that she (Ãndavan Pitchai) had come to help her in the delivery of her child. Ramana Maharishi describes how he had traveled in space from Tiruvannãmalai to Tiruvottriyur (Chennai), walked into the Ganesha temple where Kãvya Kanta Ganapati muni sat in dhyana and placed his hand on his head in blessing. He then returned the same way to Tiruvannãmalai. But, Ramana Maharishi had no ‘sankalpa’ of bestowing ‘anugraha’ on Kãvya Kanta Ganapati muni who was doing japa. The tapas pulled him. Why did Lord Brahma rush to Hiranyakashipu when he did japa? Because, Lord Brahma is under compulsion to respond to the japa! Thus, if anyone does mantra japa, the relevant god has to bestow the ‘phala’ on him. It cannot be otherwise. This is the ‘niyati’ (rule). When one does japa, Bhagavãn sends Ramba, Menaka to destroy his tapas. Why? If he is a man of short temper, or a man of desire Bhagavãn tests him by provoking him! If he falls prey to this, then Bhagavãn destroys his tapas because his tapas would not do good but only bad to the world. If he comes out successfully then Bhagavãn blesses him.” "

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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