(The 'Gurupavanapura Sapthaha Sathakrathu Trust' which had organized the Guruvayur event conducted a valediction ceremony in Bangalore on the 11th June 2000. Sri Swamigal delivered 'Anugraha Bhashanam' on the occasion. The following is the translation of excerpts from the address originally given in Tamil by Sri Swamigal.)

"Our Sanatana Dharma proclaims the existence of a single Paramatma Swaroopam. However, the very same Sanatana Dharma also prescribes multitude of upasana margas(means of worship) to reach that single Paramatma Swaroopam. Many names and forms have been attached to that single entity."

"The uniqueness of our Sanatana Dharma is the worship of many Gods and Goddesses. We address our Gods with as many as sahasra(1000) or koti(1 crore) names. However, there are those who doubt the necessity for so many Gods and upasana margas. It is said, " LOKO BHINNA RUCHI" which means, "People have different tastes" In our daily life, it is not possible to find two individuals with similar tastes, even in trivial matters such as food, music etc. Bhakthi is not a mechanical act. It requires deep involvement. Hence, it would be a futile exercise if people with diverse tastes are asked to do Bhakthi towards a single form of God. This is the reason why we have so many Gods."

"If one believes that God should be a Dharmaatma (strict follower of Dharma) and a Sathyasantha(one who always keeps his word) then he/she should worship Lord Rama. If one believes in brahmacharyam(celibacy), sadhu seva(service to sadhus) and vinayam(humility), Swami Anjaneya is his God. If one wants to get rid of lust and anger, he should worship Devi because one seldom harbours such feelings towards the mother. If one wants to enjoy everything around as a lila(divine play) then he should worship Lord Krishna."

"All our Gods and Goddesses sport weapons such as Soolam, Vel, Shanka, Chakra, Gadhai, etc. only to show that ours is a brave religion and there is no place for cowardice."

"As I have already mentioned, many margas have been prescribed to reach the one Paramatma swaroopam. KARMA MARGA is unique to our dharma. Other faiths show equivalents of Bhakthi, Vedanta and the Vedas. Even concepts similar to 'Nayaka-Nayaki bhaavam' have been described in other faiths as 'Bridal Mysticism'. But nowhere else can we find Agni Upasana(ritualistic worship through fire) as in Karma marga."

"While witnessing a Chandi homam, one may wonder if precious things such as silk saris, diamonds, etc that are offered to the fire are all a waste. But it is not so. This may be explained by a simple logic. We all know that the natural habitat of a fish is water and it cannot survive outside it. So if food is to be offered to the fish it should be thrown into the water. Similarly there are innumerable bacteria and earthworms whose natural habitats are atmosphere and earth respectively. The entire life of the 'Homa' bird is spent in the sky. It survives drinking only rain water. Our Vedas say that Devas are born out of fire and live in fire. So if any offering is to be made to them then the medium is fire. This is the basis of our Agni upasana."

"Though a great marga, in today's world, it is just impossible to follow the Karma marga as prescribed in our Vedas. Nowadays, we find many who speak on stage about the greatness of our Vedas and the need to protect them. None of these speakers is prepared to send his son for Veda Adhyayanam(to study the Vedas) nor will give his daughter in marriage to a Vedic scholar. However, our Sanatana dharma protects even these people who only talk about protecting it."

"Let us leave alone great yagnas such as Soma yagam or Vajapeyam. It is very rare to even find a person who does Sandhyavandanam, which forms part of one's Nithyakarma, regularly. Any ritual with fire requires boo-sparsham (fire should be in contact with earth). But, these days the 'Shradha ceremony' (rituals done for the dead parents) is done in multistorey apartments. In Karma marga, Achaara anushtanam(strict adherence to the rules laid down by the Vedas) is a must. Compromising on Achara anushtanam may even produce deleterious effects."

"Modern philosophers have given a new definition to Karma marga. In their perspective, one may work as a teacher, a doctor or a lawyer, but whatever be their profession it must be done as selfless service to God. Selfishness, anger, lust, etc. are found even in an individual who spends all his time in puja, japa and dhyana and is seldom involved in any worldly activity. When it is so even with those who do not involve themselves in any worldly activity, it can easily be understood that it is just impossible to be involved in any worldly activity without a trace of selfishness, as modern philosophers say. So it can be understood that it is not possible for one to reach the goal by following Karma marga today."

"Next let us take up the case of DHYANA YOGAM. Today, we find many who are greatly fascinated by dhyana(meditation). Attending 'meditation classes' has become a fad. To acquire mind-control, one needs to be extremely careful about personal cleanliness and food habits. If we look at life in a city, day starts as early as 5 A.M. People leave their respective apartments early in the morning, just like birds that leave their nests at daybreak in search of food, only to return late at night totally sapped of energy. Where will they find the energy to meditate? Today's media, too, only weakens the mind. We lead a fast-paced life today. If we look at our ancestors who lived in villages they led a slow-paced life. Their livelihood was based on agriculture and pasture. Naturally, they had enough energy and time to meditate. Dhyana yogam requires tremendous effort on the part of the person practising it. Even Sri Ramakrishna Paramahamsa, who was an incarnaton of Lord Narayana, had to do thirteen years of arduous penance. So it would only be foolhardiness to believe that one can reach the goal by participating in weekly meditation classes. To progress in Dhyana yogam, one needs to paint a picture of his Dhyanamurthi in his heart, just as an artist draws a portrait looking at a model. It requires years of constant practice and great mental strength. Considering all these facts we find that Dhyana yogam, too, is a very difficult marga."

"Let us consider JNANA YOGAM. If a question arises as to why we should go to temples, do puja etc. the answer is definitely not acquisition of wealth, power or any such worldly benefit. Such benefits are enjoyed even by non-believers. Similarly should we consider accidents/diseases, these also occur irrespective of whether one believes in God or not. Going to temples, performing puja etc. cleanse our mind and a pure mind is essential if one is to attain jnana."

"A new born baby cries 'kwa! kwa!' which literally means 'Where ? Where ?'. The baby is merely asking 'Where is the joy?' because that is where it has come from. The best example of Vedanta being interwoven in our day-to-day life is seen in our traditional lullaby. The mother sings 'Yaar yaaro! Yaar ivaro! Yaaraagi povaro!' meaning 'Who is this child? What was he in his previous birth? What will he be in the next?'"

"Everyone in this world is endlessly searching for God. A thief, too, is searching for God. Everyone is looking for joy and hence all are looking for nothing but God. But the search is carried out in all the wrong places. True joy lies in God's feet and not in worldly pursuits. If one tries to find joy amidst worldly pleasures, the exercise would be as futile as trying to catch one's own shadow. The concept of Jnana yoga is to realize that this joy is within one's own self. Just as achaara anushtanam forms the basis of Karma marga, vairagya(dispassion and determination) forms the basis of Jnana yogam."

"Any discourse on Vedanta/Jnana should kindle a deep yearning in us for the same. Instead if we end up enjoying the speaker's eloquence, the similes he used etc., it is then no better than a music concert where the various ragas are enjoyed. It also implies that the speaker himself has not attained jnana and, therefore, the lecture has not made the desired impact."

"Sanyasa means 'SARVA SANGA PARITHYAGAM'. i.e. to renounce all. When it is difficult for one to forego even betel-chewing and snuff, is it so easy to renounce all ties? "

"It has been said of Kali yuga, 'KALOU KALMASHA CHITHTHAANAM' meaning 'In Kaliyuga all minds are impure'. It makes all the difference in broad daylight when it is only the blind who cannot see, but where total darkness prevails what does it matter if a few can see and a few cannot? For, then none can see and so all are as good as blind. Likewise, in Kaliyuga all minds are impure as this is the rule of the day (yuga dharma). Hence, it is neither possible nor practical to reach the Pramatma swaroopam through Karma yogam, Dhyana yogam or Jnana yogam."

"The only solution is 'GATHIR GOVINDA KIRTANAM' meaning 'TO SING THE NAME OF GOVINDA'. The only marga that everyone can follow is BHAKTHI. The basis of bhakthi is KATHAA SRAVANAM (listening to the glory of the Lord) and NAMA SANKIRTANAM (singing the name of the Lord)."

"A Mahatma's work attracts commentaries (bashyam) from saints that follow. For instance, Adi Sankara, Madhvacharya, Sri Ramanuja and Sri Ragavendra have all rendered their own bashyams for Vishnu Sahasranamam. Such commentaries need not necessarily reflect the views of the author."

"Sage Veda Vyasa has given us the Vedas, the puranas and the Mahabaratha. But for Veda Vyasa, there would be no Vedas. If there were no Vedas there would be no Sanatana Dharma. Hence, Vyasa puja is observed by followers of Adi Sankara, Sri Ramanuja and Sri Madhvacharya. If Veda Vyasa, who has given all the sastras says 'Aalotya sarva sastraani vicharyascha puna punaha idham ekam sunishpannam dhyeyo Narayana sadhaa' which means , 'I have thoroughly searched all sastras and the very essence of all sastras is to worship Lord Narayana through nama sankirtanam.', then there can be no second opinion."

"Sri Bhagavannama Bodendra Swamigal has rendered a text called 'Bhagavannama Rasodayam' on the greatness of nama sankirtanam. In the first ullasam, he places the following question, 'Which of the following is true? Chanting the name of the Lord brings several koti punyas or should one have earned several koti punyas to be able to chant the name of the Lord?' After an elaborate discussion, he declares that to be able to say "KRISHNA!" even once one should have earned several koti punyas."

"Kathaa sravanam and Nama kirtanam are the two foundation stones upon which bhakthi is built. Only through kathaa sravanam can we know the glory of the Lord, his boundless grace as also the greatness of saints. For example, the description of a music concert by an ardent lover of music instills interest in the listener. Similarly, only kathaa sravanam sows the seed of bhakthi in one. The more we hear about God, the purer our mind becomes. The cleansed mind develops Prema bhakthi, the highest order of Bhakthi, wherein the devotee experiences indescribable and boundless love for the Lord."

"A siddha has sung the following verse 'Aasaiai arumin! Aasaiai arumin! Eesanodu aayinum aasaiai arumin!' which means 'Renounce all desire! Renounce all desire, even if it be for God'. When looked at superfluously we may wonder, "how could a saint ask us to give up the desire for God?" But, when seen in the right perspective we will understand what the saint really means - "Give up even the desire for the Lord and just love Him." True love seeks nothing whereas a desire expects something in return. And when we fail to get what we seek/expect then it might turn into hatred."

"It is easy for one to turn a blind eye towards God's creations and deny His very existence for reasons as trivial as failing in an examination. If only we would pause for a moment and look at the sky, we would find innumerable stars. Even if one of these were to fall on earth, this entire planet will be attenuated. The ocean does not cross the shore as if bound by some vow. And the earth never stops rotating. A self-centred, narrow-minded person who refuses to acknowledge the presence of God, the protector of the universe, in everything around, will never understand bhakthi."

"Intense penance, Raja Yoga and Veda adhyayanam do not impress God as much as Prema Bhakthi does. This can be illustrated by a simple analogy. In villages, no animal serves a man like the bull does. All day long the bull sweats it out in the scorching sun, pulling carts or ploughing the fields. It lives on hay which is of no use to man. If the bull becomes old and is no longer capable of hard labour, it is given away without a second thought. On the contrary let us consider the comforts enjoyed by a pet dog. The dog neither gives milk nor is capable of any hard work. But the master takes the dog in his own car. The dog has its regular medical check-up. When the dog dies, some people even conduct a ritualistic ceremony. The reason for this is simple. The dog is capable of expressing its love for the master whereas the bull does not. Impure and selfish as we are, we all surrender to love. Naturally, God who is the very personification of purity can easily be bound by prema (love). To perform any puja or japa without love is like giving offerings in a yagna without fire."

"Katha sravanam is listening to Srimad Bhagavatham, which was rendered by sage Veda Vyasa and passed on to his son Sri Suka. Sri Suka narrated Bhagavatham to King Parikshith. Sri Suka who was born a jnani, fled away from his father soon after his birth as he was dispassionate even at birth. Vyasa's disciples would go to the jungle everyday to collect wood for fire rituals. They faced the danger of being attacked by wild animals and expressed their fear to Vyasa. Vyasa taught them the following verse from Bhagavatham, 'Barhaa peetam natavara vapuhu…' which describes the scene at Vamshivatam in Vrindavan where Sri Krishna plays his flute everyday."

"Lord Rudra, Lord Brahma, Goddess Saraswathi and the Devas had assembled to witness the event. Lord Rudra asked Saraswathi, " I know Sama gaanam. But I am unable to comprehend the raga coming from Krishna's flute." Saraswathi replied, "Why should we know what raga he is playing? Let us enjoy his anuraagam." Krishna went on playing his flute and the only sound that arose from his flute was, "Radhe! Radhe!"

"Vyasa's disciples went to the forest reciting the above sloka. To their amazement, lions and tigers sat near them like trained dogs, engulfed in prema. Sri Suka was attracted by this sloka and found out from the disciples that it was from Srimad Bhagavatham, rendered by his own father. So Sri Suka returned to his father to learn the Text. It was Bhagavatham that brought Suka back to Vyasa."

"Lord Krishna ever resides in Bhagavatham. Once Sri Ramakrishna Paramahamsa of Dakshineshwar, had a vision in which a light emerging from Goddess Bhavatharini passed into his body and then disappeared into Srimad Bhagavatham. When he asked Bhavatharini the meaning of the vision, she explained that BHAGAVATHAM, BHAKTHA and BHAGAVAN were one and the same."

"In this Kaliyuga, many false cults have emerged under the garb of true faiths. The virtuous show us how to lead our life and the amoral how not to. But those posing to be virtuous can be very dangerous. This is the state of Kaliyuga and people are fast losing faith in sanatana dharma."

"Dharma can be classified into VAIDHIKA DHARMA and BHAGAVATHA DHARMA. Vaidhika dharma includes veda adhyayanam, yagnam etc. which cannot be observed by all. However, Bhagavatha dharma can be followed by all, irrespective of colour and creed. So God, who is nothing but grace, has given both these dharmas in order to uplift one and all."

"Even in this Kaliyuga there was a time when people were not aware of the existence of Srimad Bhagavatham. There was a great saint named Bhoopa Devar in Thirumaliruncholai, Madurai. He did japa of the Dvadhasaakashari mantra incessantly. The Lord appeared before him and directed him to go to Vrindavan and chant the same mantra. The Lord told him that Sri Suka would appear before him and give him Srimad Bhagavatham and the only way to destroy Kali was to ensure the recital of Srimad Bhagavatham everywhere. In the South, Marudhanallur Sathguru Swamigal also preached the Bhagavatha dharma."

"So, fear not about the emergence of false cults and the destiny of those that follow them. The only solution is to observe the Bhagavatha dharma. Bhagavatham should find a place in every household. We must recite atleast one sloka everyday. We must worship Bhagavatham. We must conduct Bhagavatha sapthahams, for, Bhagavatham is the only antidote to Kali."

"What is this Bhagavatha dharma? Nama sankirtanam and Unchavruthi for livelihood constitute Bhagavatha dharma."

"One may wonder why nama sankirtanam should be set to music. Can't just the name of the Lord be chanted? Music attracts one and all. A mother song lulls her baby to sleep. Similarly, a snake-charmer tames a snake with his music. Music charms everyone, from an innocent baby to a venomous snake. That is why naama sankirtanam is set to music."

"Of the four Vedas, Yajur veda is the most difficult to recite as it includes gana parayanam. But the Alwars, Nayanmars and Badrachala Ramadas have all sung the Lord as 'Sama Gaana Priya'(one who loves Sama veda) because it is in the form of music. The Lord has been described by these saints as

'Sama gaana lola ra ra!'

'Satchidananda Sama gaanapriya!'

'Chandran thalayilanindha Sankaran sama vedi!'

Sama veda, which is in the form of music hence, enjoys the special name, 'Sama Gaanam'.

In Ramayana, when Rama gave up His kingdom, Sage Vashishta asked him to take Sitadevi along. Rama left Bhoodevi (the kingdom) behind and took Sridevi (Sitadevi) along with him. Later, back on the throne, in compliance with the words of a dhobi, Rama sent Sridevi (Sitadevi) away to Valmiki ashram while he had Bhoodevi (the kingdom) with him. To the grief-stricken Sitadevi Rama gave His Paduka. Later, when Lava and Kusha questioned their mother Sitadevi about their father, she pointed to Rama's paduka. Lava and Kusha sang the Ramayana on the streets of Ayodhya. Everyone including Bharatha, Lakshmana and Shatrugna were greatly impressed by the melodious recital and desired that Rama , too, should enjoy it.."

"One day this sweet recital fell in the ears of Rama . Bharata, explained to the wonder-struck Rama, that two boys had been singing the story of their family in the streets of Ayodhya and the boys looked like the mirror-images of Rama Himself while their eyes were filled with compassion like that of Sitadevi. It was the melody of the music that drew Rama's attention."

"Srimad Bhagavatham describes an incident where Sri Krishna left the Gopis because they became proud of their fortune (Sowbaga madham) - in having Lord as one amongst them. The reunion of Krishna and the Gopis was brought about only through music, as described by the sloka 'Ruruthuhu suswaram rajan...'"

"Let us now consider Unchavruthi dharma which is part of the Bhgavatha dharma.Some scholars opine that Unchavruthi does not conform to our sastras. But, this is not the truth. In Ramayana, when King Dasaratha sent away Rama in exile, His mother Kousalya pleaded with Him,"Son, I shall also go with you and you can feed me by taking unchavruthi". In Srimad Bhagavatham, a unchavruthi Brahmin acted as a messenger between Rukmini and Krishna."

"In Mahabharatha, there is an anecdote about unchavruthi dharma. There was once a Brahmin by name Padmanabhan. He went to a Mahatma and prayed for a way to attain liberation. The Mahatma said that sanyasa dharma (ascetic life) was the only way. Padmanabhan, however, asked, "Can one attain liberation even while leading a householder's life? What is the way for that?" The Mahatma directed him to Dakshakan (serpent) who would help him attain liberation even while in family life. This Brahmin then set out on a search of Dakshakan."

"Dakshakan had at the time gone as the reins of Surya's(Sun God) chariot. Dakshakan's wife offered food to this Brahmin who had come as a guest. The Brahmin, however, said that he would await Dakshakan's return and went without food. As soon as Dakshakan arrived, the Brahmin asked him, "Is there a way to attain liberation even while leading a householder's life?" He further enquired, "You have been to Suryamandala (the land of Lord Surya) Is there any news from there?"

"Dakshakan replied, "This time when I went to Suryamandala I saw a light brighter than even Surya pass by him. On enquiry Surya explained that a Brahmin who had lived by Unchavruthi, having attained the highest state, was passing by."

"When a dharma is advocated to a person, without being sought for by him, and he does not adhere to it then the one who advocated the dharma has no right whatsoever to punish this person. But if it had been sought for and given, then, the advocate of the dharma has the right to punish him. So, Dakshakan to test the Brahmin invited him for a meal at his home. That is, this Brahmin who had sought out Dakshakan to learn about the 'Unchavruthi'dharma should henceforth live only through this means. If he were to accept the invitation it would be in contradiction to the dharma taught, and Dhakshakan, the advocate, in his right to punish him could bite him. But the Brahmin turned down the invitation and left for 'Unchavruthi'. "

"There is an incident in the life of Sri Vijayagopalaswami that emphasizes the greatness of the unchavruthi dharma. Once a Brahmin who suffered a gastric ailment, prayed to Tirupati Srinivasa Perumal that he would feed one lakh Brahmins if the Lord relieved him of his distress. The Brahmin was cured but did not have the money to feed one lakh Brahmins. So he prayed to the Lord to give him the required money. The Lord appeared before him and asked him to give unchavruthi to Sri Vijayagopalaswami as it was the same as feeding one lakh Brahmins."

"Fortunate are those who took part in the Guruvayur Sapthaha Sathakrathu. We are also planning to conduct similar Sathakrathu Mahotsavams in Vrindavan and Haridwar. Those who were not able to participate in the Guruvayur sapthaham should take part in these forthcoming events. May the Lord bless one and all!"

GOPIKA JIVANA SMARANAM... GOVINDA! GOVINDA!"