'Anugraha Bhãshana' - ‘Vãrshika pratishtãdina Utsav'

His Holiness Sri Sri Swamiji’s addressed the devotees on the occasion of ‘Vãrshika pratishtãdina’ (completion of the first year of construction) of Sri Kalyana Srinivas Perumãl. The address has been translated and 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.

“Bhagavãn does not expect you to perform any kind of sadhana at any time. Bhagavãn expects only Bhakti; and the basis for that Bhakti is ‘druda vishwas’ (steadfast faith). The faith that Bhagavãn will take us ashore.”

- Sri Sri Swamiji

Sri Swamiji,

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

“ Srimad Bhãgavatam says, ‘Brahmeti, Paramãtmeti, Bhagavãn iti shabyate!’ -
Bhãgavatam says that it is only One highest Being (‘Param Porull’) that is being referred to with these three ‘shabdãs’ (sounds). Whether it is ‘Brahmam’ or ‘Paramãtma’ or ‘Bhagavãn’ all the three words refer only to One thing. We should see what is {actually} being referred to by these three words ‘Brahman’, ‘Paramãtma’ and ‘Bhagavãn’.

The Vedas say, ‘Nãrãyana parabrahma tatvam Nãrãyana parah’. Through the word ‘Nãrãyana it (the Vedas) refers to Lord Nãrãyana as the ‘Parabrahmam’.

There lived a Mahatma by name Brahmendra. He was called a Jivan Mukta. He was a great Mahatma of a high state who had attained the state of Jivan Mukta. What does Jivan Mukti mean? One who has seen Bhagavãn during his lifetime and attains Bhagavat darshan within, goes about in the world in that very experience of Bhagavãn; has attained Brahma sakshãtkãra, such Mahatmãs are called Jivan Muktãs. You must have seen the unripe tamarind (‘kaccha imli’). When still unripe the shell and the flesh within are stuck together. On ripening, when you shake it the flesh inside shakes loose. On ripening the shell and the flesh inside get separated. It is not so as long as it is unripe. In the same way, one who separates himself from the body sense during his lifetime itself is known as the Jivan Mukta.

Bhagvãn exists in each and every body. It is only because of the existence of Bhagavãn we see, it is only because of the existence of Bhagavãn we hear, it is only because of the existence of Bhagavan within we speak, it is only because of the existence of Bhagavãn we feel when someone touches us. If there is no Bhagavãn within a ‘sariira’ (body) it becomes a corpse. It falls down dead and we call it the ‘dead body’. Does the corpse feel anybody’s touch? No! Does the corpse hear anyone’s call? No! Does the corpse see? No! It has ears but does not hear; it has eyes but does not see; it has mouth but does speak. You may say that all these days it was the ears that heard. If so, the ears are still there but they do not hear! Are not the eyes still there? But, they do not see! Ears, eyes, etc. are all only instruments and nothing else. Bhagavãn was inside and He saw; Bhagavãn was within and He heard; Bhagavãn was within and He spoke. Since Bhagavãn was within we experienced some feeling and therefore, could ‘feel’ (when touched). We see that if Bhagavãn goes out of the body, in spite of the body possessing all the parts, it is in a state where it is unable to see, unable to talk, etc.

To say that Bhagavãn does not exist is like …………
- - Does not one speak with the tongue? Suppose one who speaks with the tongue says that there is no tongue at all! Just as the way this is unacceptable, just as the way this is totally wrong, i.e. even while talking with the tongue to say that there is no tongue, so too, it is only because there is Bhagavãn within that we speak; and even while we speak because of Bhagavãn within we say that there is no Bhagavãn! Only because of Bhagavãn within that we speak, hear, etc. That Bhagavãn is within our body and also within the body of the Jnãni. Jnãnis are aware of it while we are not. We are not aware of the ‘Ishwara’ within while the Mahatamãs are aware of it. Due to this knowledge they experience great Bliss and those who are steeped in such Bliss are known as Jivan Muktãs.

Someone declares, ‘I have seen the Ãtma, I have seen Bhagavan, I have attained that Knowledge!’ This cannot be accepted just on the basis of such a declaration. Let us say that a person performs upanyãs. He explains the Ãtma tattva (philosophy of Brahman), elucidates on the Vedanta, the Gita, the Upanishads. (But) This is no sure sign of such an experience (by him). It certainly need not be so. Just because he speaks on these does not confirm such an ‘anubhava’ (experience) in him. It cannot be believed if he declares that he has such an ‘anubhava’ because there are (certain) signs for having attained ‘anubhava’. One who declares that he has such an ‘anubhava’ when placed in a dark room experiences fear. Then, this ‘anubhava’ becomes false. This is because for such Jnãniis there is no other - nothing exists other than them in this world. They have no fear. One who has attained such Jnãna will not know any ‘ruchi’ (taste) - spicy hot, sour, salty, sweet, etc. They are in a state beyond all these. So, what is the sign of one who has attained Jivan Mukti state? It is not what they declare but their charitra (life). If their charitra is read through, there will be signs of attainment of such an ‘anubhooti’ (experience).

While seeing Bhagavãn Ramana Maharishi’s charitra, as soon as entering Tiruvannamalai he comes into the Temple. One finds Kambatu illaiyanãr sannidhi and Vãhana mandapam there. He sits there in dhyana. Urchins throw stones at him and harass him. At once what does he do? He enters into the ‘pãtãla guha’ (underground cave) nearby (within the Temple precincts). Since Ramana Bhagavãn had sat there the ‘pãtãla guhai’ has been given a facelift today. It has been cleaned and painted. But, when Ramana went into it, it was not so. White ants, snakes, scorpions and other poisonous insects were there. No air could seep in. It was so suffocating. It was a real cave. He sat there for months together without food or water, without even the basic necessity of air to breathe. It is this state that is ‘pramãna’ (proof) for the attainment of that high state. Did he come out because there was no air or food inside? No! He did not come out of his own but it was the devotees who brought him out. He did not come out of his own. Only on reading the charitra do we come to know if they have such ‘anubhooti’ (experience) or not.

Did I not mention the Mahatma Sadasiva Brahmendra (at the outset)? He walked about without any ‘vastra’ (cloth) on his body. While speaking on how Jnãniis are Srimad Bhãgavatam says, ‘Unmata, mookha, jadavat.’ ‘Unmata’ means mad, ‘mookha’ means dumb and ‘jada’ means insentient. It is said that they wander about in this manner. A Jivan Mukta wanders about this world just as a drunken man who is well attired, has lots of jewels on his body, holds a purse in his pocket, is not aware when the dress gets unbuttoned, the jewels fall off or the cash fall down from the purse. Brahmendra had no ‘vastra’ on his body and was wandering about the world as an ‘avadhoota’. A ‘mleccha’ who saw him in this state felt very angry. He thought, ‘He is moving about in this manner on the streets where our ladies live,’ and cut off Brahmendra’s hand in a fit of anger. The hand fell to the ground. But, Brahmendra was not even aware of the hand cut off! He just walked ahead unaware of it! That man was aghast! The cut off hand had fallen down. Blood was gushing out of Brahmendra’s shoulder. But, even in this state he just kept walking ahead (as if nothing had occurred). He rushed upto him and fell at his feet seeking forgiveness.
Brahmendra asked, “Why are you seeking forgiveness?”
The man said, “I have cut off your hand.”
Only then did he notice that his hand had been cut off! He placed the hand in its place and it stuck back!

Such a Brahmendra was performing tapas (spiritual austerities) on the banks of the Vaigai river in Madurai. In those days rivers would flood suddenly and in no time. The news spreads that in the nearby village the river has been flooded and is rushing here. Those filling their pots with water, those filling their carts with the river sand just drop their work and run away to safety. All of them try to bring Brahmendra out of his dhyana but in vain. They run away leaving him behind. For six months the river is flooded. On the flood subsiding people return and not finding Brahmendra come to the conclusion that Brahmendra has been washed away by the floods. After a few days when some people dig the riverbed to take the river sand they find blood. They find Brahmendra deep inside the sand! He has remained in the state of dhyana for six months! Only this is the sign for their having attained that state and not one’s words/declaration.

Such a great Jivan Mukta Brahmendra has sung innumerable kirtans. In one of his kirtans he sings, ‘Mãnasa sancharare Brahmani!’ - Oh! Mind! Wander about Brahman!
While singing, ‘wander about in Brahman’ should he not describe the Brahman in the ‘Charanam’? That Brahman which exists not just here or there but pervades all over, is lustrous, as the Self, as the Consciouness! Instead he sings, ‘manasikipincha alankrita chikure!’ How does he describe that Brahman? He says, ‘It wears a peacock feather (‘mayil peeli’). So, it means that the thing referred to by the sound (‘shabda’) ‘Brahmeti’ (Brahman) is Mahavishnu, Nãrãyana, Thirumãl! Who is being spoken of by the sound ‘Paramãtma’? ‘Bhootãtma, Paramãtma cha muktãnam paramãgatih - says the Sahasranãma! In Sahasranãma, Vishnu bears the Name of ‘Paramãtma’.

‘Brahmeti’, ‘Paramãtmeti’, ‘Bhagavãn’ - He takes up the ‘shabda’ ‘Bhagavãn’. Krishna Paramãtma offers upadesa of the Gita to Arjuna. What name could have been given to this Gita? It could have been named as Krishna Gita (after the one who has rendered it), or as Arjuna Gita (after the listener) because there is Uddhava Gita, Bhikshu Gita, Rudra Gita, etc. But, instead it has been named Bhagavat Gita. So, we find that the term Bhagavãn suits Krishna. There is a ‘Grantã’ (Holy Text) that extols the glory of Devi (Goddess). It is called Devi Bhãgavatam. But, the ‘Grantã’ that speaks of Krishna from His birth to all His Lilãs is called Bhagavat Gita. Here again the ‘shabda’ (sound) ‘Bhagavãn’ is used.

Likewise, those who worship Devi are called ‘Sãktãs’, those who worship Siva are called ‘Saivites.’ But, those who perform Nãma sankirtan are called Bhãgavats! So, we find that the term ‘Bhagavãn’ suits Vishnu. ‘Brahmeti, Paramãtmeti, Bhagavãn iti shabdyate!’ We learn that it is verily Lord Vishnu who is referred to by these three terms, ‘Brahmeti’, ‘Paramãtmeti’, ‘Bhagavãn’! One Being (‘porul’), which can be described by three sounds. It is confirmed that it is Bhagavãn Vishnu!

The dharma for worshipping this Vishnu through Nãma sankirtan is only known as Bhãgavata dharma. What is the glory of Bhãgavata Dharma? Why should Bhãgavata dharma be followed? This yuga (Age) is Kali yuga. How is the state (‘pokku’) of Kali Yuga? It is not necessary to know the situation in Kali through any upanyãs. On seeing the people, on reading the newspaper, on watching the television, we find Kali pervading (‘vyãbichindu’) all over beginning from an individual’s home to Mutts (religious institutions) to spiritual institutions. We find that Kali ‘dosha’ (faults) existing in all places. ‘Kalau kalmasha chittãnãm,’ it is said - In Kali everyone’s mind is unclean. It is very rare (‘durlaba’) to find anyone with clean mind (‘shudhãtma’) in Kali. Most of the people in Kali will be like this only. When people are like this it is not right to advocate, ‘Do Yoga, do dhyana, do karmanushtãna, do Vedanta vichara!’

Why does one desire to do these? - Because they seem to be some stupendous matter. But, is it possible? Is it practical to follow these? No! What is the reason for this? The circumstances for performing these are not present. In today’s world the circumstances and our life style are not conducive for practicing these. For Karmãnushtana, ‘ãchãra-niyama’ (religious discipline) is required without which it will not be fruitful. Jnãna bereft of ‘vairãgya’ (dispassion) will not be successful. Yoga without ‘brahmacharya’ (celibacy) will not bear fruit.

For each kind of sadhana there is a prerequisite. Even if you perform such sadhanas with the prerequisite it would take numerous births to attain its fruit. In the Gita when Bhagavãn speaks of Raja yoga He tells Arjuna, ‘Even if you do perform the ‘ashtãnga yoga’viz. yama, niyama, ãsana, pranãyãma, pratyãhãra, dhãrana, dhyana, samadhi as prescribed by Patanjali you will attain ‘siddhi’ (fruit) not today or tomorrow or in this janma (birth) but ‘Aneka janma siddhih’! (it will take many births to attain the fruit). In the Bhagavat Gita, Bhagavãn tells, ‘This yoga will bear fruit after several births.’ Not now. If you keep on practicing this ãsana, pranãyãma, only after many births will it attain ‘siddhi’.

Well! Turning the vision inward and practicing Vedanta vichãra is spoken of. What would be the result if one practices Vedanta vichãra? ‘Bahunãm janmãnãm ante’. In the Gita, Bhagavãn says, ‘This would also bear fruit only after many births.’ ‘Bahunãm janmanãm ante.’ However, while speaking of Bhakti yoga in the Gita, Bhagavãn tells Arjuna, ‘Na chirãt!' It will not take much time but ‘siddhi’ can be attained now! Through Bhagavãn’s words one is able to conceive the glory of Bhakti yoga and this Bhakti Yoga is Bhãgavatam! Bhãgavata dharma is nothing else. When one is asked to do karma yoga, he learns how to do it but says, ‘I will not be able to do karma yoga.’ One learns how to do Jnãna yoga but says, ‘I cannot do it.’ One learns how to do Raja Yoga but says, ‘I cannot do it.’ This is how it is. But, in the matter of Bhakti when one is asked, ‘Do Bhakti,’ none can say, ‘I cannot do Bhakti!’ This is the glory of Bhakti yoga. How is this? When someone is asked to say, ‘Rama!’ and if he replies, ‘I cannot say Rama!’ he has uttered ‘Rama’ even while saying so! He has uttered ‘Rama’ once even while saying, ‘Oh! I cannot say Rama!’ So, Bhakti enjoys such glory.

It is said that it takes innumerable births for Yogis and those who follow Jnãna mãrga to attain ‘siddhi’ but for the Bhakta it bears fruit immediately without the need for many births. Does this mean that Bhagavãn is partial? Does the Lord feel inclined to some while not so in some others case? Does Bhagavãn say, ‘Those who do tapas, yoga, come to ME later, those who do Bhakti come to ME now?’ It is not so. One who does tapas or yoga relies on his tapas, yoga. How does he think? He thinks, ‘When the sushumna rises from mooladhãra and hits the sahasrãra only then will I attain Moksha.’ Well! if you think on these lines, go ahead. If you think on such lines then let it be so! The birth in which the mooladhãra hits the head in that janma you will attain Moksha!

Similarly, one who does Vedant Vichãra thinks, ‘Is it Bhagavãn who gives Moksha? Only the day I am able to annihilate the mind will I be able to attain Moksha. How does Bhagavãn come into the picture?’ Well! If you deem it so, then attain ME in that manner.

But, there is one who thinks, ‘I do not deem that through sadhana I will reach ashore. I may possess innumerable faults; Bhagavãn is very compassionate. So, I surrender unto Bhagavãn. Such a Merciful Bhagavãn will correct me and take me unto Him.’ When a person thinks on these line then Bhagavãn, too, will bless (‘anugraha’) him so!

You should place more trust on the feeling, ‘Bhagavãn is Merciful (‘kripãllu’) rather than think of the strength of your pãpa (sin), karma vasana (imprint of past actions) or ‘dosha’ (fault). If you possess faith in the feeling that Bhagavãn is Compassionate, He will take you ashore very easily. Bhagavãn does not expect you to perform any kind of sadhana at any time. Bhagavãn expects only Bhakti; and the basis for that Bhakti is ‘druda vishwas’ (steadfast faith). The faith that Bhagavãn will take us ashore.

There lived a Mahatma by name Jada Bharata. He was a great King. He renounced everything - kingdom, wife, children and all else - and went into the forest and sat down to practise yoga sadhana. While speaking on the intensity of his sadhana it is said that he would take Tulasi to do puja for the Sãlagrãma. As soon as he took Tulasi in his hand he would do dhyana and at once go into deep samadhi. He would remain in that state for a day or two or even three. Tulasi would dry up in his hand. He had attained such a ‘siddhi’ in his dhyana.

A river flowed in that forest. He stood in the river doing dhyana. A deer that was pregnant came to this place to drink water. Just then listening to the roar of a lion the deer delivered its little one in fright and fell down dead. The just born deer was pushed to where he stood. Feeling the touch of the deer he looked down. The eyes of the deer were so beautiful. ‘Mrigãkshi’ it is said. He sees the little one looking with such innocent eyes and the mother fallen down dead. Thinking, ‘Who is there to take care of this little one,’ he carries it to his ashram. He brings up the deer. Now, his routine of japa, dhyana, pranayama was lost. He was now always in the thought of the deer. ‘Oh! Did the deer eat? Did the deer sleep?’ He worried about the safe return of the deer whenever it strayed out. He thought, ‘Oh! Would a lion or tiger attack the deer?’ He had a vast kingdom. How many people would have been at his beck and call? How many pleasures would have awaited him as a king? Having renounced all these he was now caught with this deer! His dhyana of Bhagavãn was sadhana filled. He felt, ‘I must think of Bhagavãn,’ and thus did he think of Bhagavãn. But, in the case of the deer his mind went to it naturally. The reason for this is that in the case of Bhagavãn it was sadhana-bhakti but in the case of the deer it was ‘priyam’ (love). Where there is love our manas goes there automatically. No effort is required for it. One does not think of the person loved under some compulsion.

Let us say that a mother has sent her son to the United States. Does she think of her child under any compulsion? Does she think of him with some effort? Her mind goes to the child spontaneously. She thinks of him day and night, ‘Does he eat properly, sleep properly?’ If it were some festival day, she would wonder, ‘What would he have done today? Would he have worn new dress?’ Why does the mother’s mind move in this manner without any effort? Due to the love that is felt for the child. Likewise, if one experiences love for Bhagavãn, then he does not think of Bhagavãn with any effort, he does not think of Bhagavãn under any compulsion; the manas automatically goes only to Him. It was only in such a state that Gopiis did bhakti. They did not have the thought, ‘I have to think of God,’ and thus think of Him. What they had for Bhagavãn was ‘priyam’ (Love). But, what did Jada Bharata do? He did sadhana. Due to this he was caught in the snares of a deer. Thus, he attained a birth of deer (in his very next birth). We find that he was born as a deer in his subsequent birth. In his next birth (after the deer birth) he (was born as a man) did sadhana and attained Moksha. But, there was a worst kind of a sinner by name Ajamila. He had committed the ‘pancha maha papa’ (the five worst sins). In spite of committing these five sins he attained to Bhagavãn in that very same janma? How?

At deathbed he called out to his youngest son whom he had named Narayana after the Lord. He did not call out, ‘Narayana!’ as it was the Name of the Lord but in his last moment he was worried about leaving this son behind. He was deeply attached to this son. Without any thought of Moksha when he called out to this son, ‘Narayana!’ while breathing his last Bhagavãn came and took him away. He had only called out to his son.

Jada Bharata was a ‘uttama adhikãri’ (sincere sadhak) but it took him three births. But, Ajamila in spite of being the worst sinner (‘parama pãvi’) reached ashore in that very janma because of the glory (‘prabhava’) of the Name of Narayana. The glory of the Name of the Lord (‘Bhagavan Nãma prabhava’). So, there is nothing greater than Bhagavan Nãma (Name of the Lord).

Suppose I give upadesa of Rama Nãma or some Ashtãkshara to someone. If the thought rises in him/her, ‘Instead of chanting this Bhagavan Nãma shall I do yoga or dhyana?’ it is only as a result of pãpa (sin)! Only due to sin the thought of doing something else strikes him/her. The reason behind this is that Kali will try to move you away from Bhagavan Nãma. But, one who has no pãpa can attain the state that you desire to attain through dhyana, the state that you desire to attain through yoga-abhyãsa (practice of yoga), the state that you desire to attain through the practice of karamãnushtãna, the state you desire to attain through the practice of Vedanta vichara, through mere Bhagavan Nãma kirtan (chanting/singing the Name of the Lord). By doing japa of Bhagavan Nãma incessantly you can attain that state. ‘Pramãnam’ (proof)? - So many Mahans have attained it!

Samarta Ramdas was a Bhakta. He was born in Mãrgazhi (Tamizh month - December-January) ‘moola’ nakshatra (when the star moola was on the ascent). It was the day of Hanumat Jayanti (birth day of Lord Hanuman). At birth he even had a tiny tail! As a child he was found to be sitting in dhyana holding his hand in ‘chinmudra’. When the child was missing he was found to be sitting on top of a tree branch. He would do japa of the Mantra ‘Sri Ram Jaya Ram Jaya Jaya Ram’ incessantly. How much japa did he do?
He did not have the desire to mingle in the world. He only had the desire to sit in solitude and do japa. What was Lord Rama’s desire? He wanted to send Ramadas into the world and through him bring ashore crores of people. But, Ramadas was deaf even to Rama; he did not come into the world even at Rama’s behest. There are 13 letters (‘akshara’) in that Mantra ‘Sri Ram Jaya Ram Jaya Jaya Ram!’ On the basis of a crore for each letter he used to do japa of a total of 13 crores japa of this Mantra. On completion of 13 crores japa, Rama would appear in front of him. Rama would tell him, “Enough of your japa. Go to the world and giving upadesa of Bhagavan Nãma to many take them ashore.”
At once Ramadas would plead, “No! Rama! I have already made a vow of doing japa of 13 crores. After completing it I would come!” What happens on completion of this 13 crores japa? He would take the vow of doing another 13 crores japa even before Rama appeared before him!

He did not come out into the world. He lived inside the cave. Whatever work Bhagavãn desired to accomplish through him was then accomplished through Chatrapati Shivaji. Ramadas gave his ‘anugraha’ (Blessings) to Shivaji. He spent all this tapas (on Shivaji). Mahans cannot mix in the world. From the charitra of Ramadas we learn the glory (‘prabhãva’) of Rama Nãma. The greatness (‘perumai’) of Rama Nãma is known in it. What is the greatness that is seen?

Once Samarta Ramdas wanders about the forest freely. Lots of birds are flying up in the sky. Ramadas had a bag hung from his shoulder. He picks up a stone and hits a flying bird and it falls down dead. He picks up the dead bird and drops it in his bag. In this manner he hits the birds one by one and drops them in his bag. Those who watched him thought, ‘Everyone calls him a Mahatma. But, he is killing the birds one by one and is dropping them in his bag.’ They go up to him and tell, “Swami! The whole world calls you a Mahatma. But, you are committing such an act!”
Ramadas asks, “Is what I am doing sinful?”
The people reply, “Certainly! What you are doing is sinful. One by one you are killing all the birds and dropping them in your bag!”
Ramadas, “Well! What is the atonement for it?”
They speak elaborately on the atonement to be done and Ramadas performs all of them though them.
Soon after Ramdas asks them, “At your behest I have performed all the atonement rites. But, the birds do not seem to fly!”
They say, “Your sins have flown away. But, the birds will not fly!”
Do you know what Samarta Ramdas said?
“I will now do an atonement. Will you watch?”
He picked up a bird from the bag and held it in his hand. He uttered, ‘Sri Ram Jaya Ram Jaya Jaya Ram!’ and lifted his hand. The bird happily soared up into the sky! As he picked up the birds one by one and uttered the Nãma they all flew away into the sky!

So, having taken upadesa of Nãma (Lord’s Name) you do japa for a day, two or three and complain, ‘My mind does not rest. Dhyana has not come about. I do not experience any Bhagavat ‘anubhava’!’ This is not a matter of a day or two japa. One should do japa for days together, months together. This is because we have taken crores and crores of births before this. In all those births we had been born in different forms as birds, animals, etc. However, due to some fortune we have attained this human birth. Due to some merit we have obtained human birth now. We do not understand the uniqueness (‘arumai’) of human birth. We find so many people without vision walking on the street with the help of a stick in their hands. What do these people without vision feel? ‘Those with vision must be very comfortable. If only I had vision much could be achieved by me in this world. Oh! But I do not possess vision.’ They would yearn in this manner. One who is down in bed with some disease would think on seeing those walking about in normal health, ‘Oh! If only I possessed good health I would achieve so many things in the world.’ The merit of a thing is realized only when we do not have it. We have attained this human birth due to some merit; when would we appreciate/ realize the greatness of this human birth? At deathbed! When Yama (Lord of death) comes we would then lament, ‘Aha! In spite of having attained the rare human birth I have wasted it away without doing dhyana of Bhagvãn. I am being pulled into the mouth of Yama!’

What is the sign of having lived a good life? When faced with death the one who is able to leave this world in peace, with full satisfaction, without affliction of sorrow, with the belief, ‘I am going to Bhagavãn only,’ only such a person has lived his life. The easiest way for this is Bhagavan Nãma japa, Bhagavan Nãma kirtan. There is no greater mãrga than this. Innumerable proofs (‘bahu pramãna’) can be shown for this. ‘Bahu pramãna’ can be shown for this.

In days past it was the tradition to perform marriages even as a child. There was a little girl by name Lakshmi who lived in one of the South Indian villages. She was married off at the age of five and was widowed at the age of six. She was a small Brahmin child. Whatever practice was followed for a Brahmin widow was done in this little girl’s case, too and she was kept within the four walls of her home. Soon her parents also died. What would this little girl do? She could not come to the gates of the house. If anyone saw her they would feel it to be inauspicious. It would be deemed bad omen. She would go out to the pond early in the morning even while it was still dark, bathe and return home. What would the child do all day long within the four walls? There were no magazines, no television in those days. Somehow it struck the little girl to chant Rama Nãma. So, she would sit on the swing at home and always keep chanting Rama Nãma as she swung to and fro. ‘Rama! Rama! Rama! Rama!Rama! Rama!’ She began to chant incessantly.

What happened? From her little age she did incessant chanting of Rama Nãma. She had grown old. A small child from next-door came to see her and on seeing her wept uncontrollably. The old lady asked, “Why are you crying?”
The child said, “My father is not well. Doctors have said that he would die.”
The old lady said, “Do not worry. I will pray to Rama. I will give some of the Rama Nãma that I have been doing japa of, to your father.”
At once the child’s father woke up from bed. He had been saved! This news spread all over the Town. What happened after this? All in the town began to approach her with various appeals, ‘I should be successful in my examination; I should be cured of this or that disease; I should be saved from the worry of debt;’
The old lady blessed everyone with her Rama Nãma japa and astonishingly every one received what he/she sought. The life of this old lady had been transformed from ‘a bad omen’ to that of ‘receiving blessing from this old lady’! Did not everyone avoid her, as it was not a good omen to see her? But, now every one sought her as it was felt, ‘whatever this old lady says is ‘anugraha!’ This happened some 50 or 60 years back in Kalathumedu a village near Mannãrkudi.

The glory of Rama Nãma can be illustrated through the lives of innumerable Mahans. There was a Mahan by name Vãsudeva Parabrahmam. I have done lots of upanyãsa on him. He was one who had seen Lord Rama directly, one who had seen Lord Srinivasa Perumãl directly. He was one who had gone to Vaikunta with the physical body.
Once, in Mysore a wealthy man’s only child was seriously ill. Someone in the city advised him, ‘Read Ramayana. Your child will recover.’ But, as he read the Ramayana the child’s condition only worsened. At this time the Mahatma Vasudeva Parabrahmam came to this city. Soon after he did japa of Sri Ram Jaya Ram Mantra for sometime this child sat up!

Many such incidents to illustrate the greatness of Nãma’s glory (Bhagavan Nãma mahima’) can be narrated from Bodendra swami charitra to the charitra of all Mahatmas of our country to this day. The glory of Bhagavan Nãma is beyond all words (‘anir vachaneeyam’). If it is Moksha that you seek, ‘It’ (Bhagavan Nãma) will give you that. Whatever you seek in the world will also be given. Bhagavan Nãma is a ‘kalpaka vruksha’ (the divine tree bounty).

So, what is Bhakti? While speaking on Bhakti, Prahlada speaks of nine types of bhakti in Srimad Bhãgavatam - ‘Sravanam, keertanam, Vishnoh smaranam, pãda sevanam, archanam, vandanam, dãsyam, sakhyam, ãtma nivedanam.’ He speaks of nine types of bhakti viz. listening to Bhagavãn’s stories, singing the praises of the Lord, thinking of Lord Vishnu, serving His Holy Feet, doing archana, prostrating to him, serving him as would a servant, holding the attitude of a friend towards Him, surrendering to him. You may do all these nine kinds of bhakti sadhanas or you may follow any one of these as you feel, ‘I like to do this alone.’ If you are not able to do dhyana or yoga you can just listen to (Bhagavat) stories ( ‘sravanam’ ). Can one attain Moksha through mere listening to stories? Parikshit is verily the proof for this! Did Parikshit do dhyana or yoga? He had only seven days to live. All those seven days Suka narrated the Bhãgavatam and he sat listening to it joyfully. On the seventh day he went to Vaikunta! Just through ‘sravanam’ (listening). Only through ‘sravanam’!

Through ‘kirtanam’ innumerable Bhaktas have attained Moksha. Tukkaram, Mira, Thiagaraja. We have been mentioning innumerable Bhaktã’s names.

Taking up ‘vandanam’ there was a Bhakta by name Yogapramãnanda in Pandaripura.
Do you know what he used to do? He lived in a small hut. All bhaktãs of Pandaripur led poverty stricken lives. He would wake up early in the morning. The river that flows in Pandaripura is called Chandrabhãga. He would bathe in Chandrabhãga and chant the 700 slokãs in the Gita. He would do namaskãra (prostrate) to Panduranga after completion of every sloka! 700 namasakãras per day! At the end of each sloka he would utter, ‘Pãndurangãyai Namah!’ and standing on the banks of the Chandrabhãga he would do namaskãra towards the direction where Panduranga stood.

One night a man selling costly shawls arrived there with a big bundle of costly shawls. It was raining torrentially that night with thunder and lightening. Seeing this hut he thought, ‘Let me take shelter in this hut.’ He came to Yogaparamãnanda and requested, ‘Can I take shelter here for the night?’ Yogaparamãnanda welcomed him inside the hut. But, the roof was full of holes and so water was seeping inside. There was just one place where the roof was intact and did not leak. Yogaparamãnanda pointed to this spot and told the seller of shawls, “Keep your bundle of shawls here for the night.” The man placed his bundle there. In the morning the rain had stopped. The man felt very grateful to Yogaparamãnanda. He thought, “Is it not because of this man that the shawls were saved from the rains? I must give him something.” He opened his bundle and picking up a costly shawl presented it to Yogaparamãnanda.

Yogaparamãnanda tied it around his waist after his bath in the Chandrabhãga river. He then began to do namaskãra to Pãnduranga as usual. As he chanted the sloka from the Gita and was about to do namaskãra a thought crossed his mind, ‘Oh! The shawl will get dirty?’ He chanted the 700 slokas and did namaskãra uttering, ‘Pãndurangãya Namah!’ after every sloka. But, today along with this, the remembrance of the costly shawl tied around his waist also arose - ‘The shawl may get dirtied!’ He thought, ‘Hark! All these days I had been doing namaskãra with such devotion and today this shawl has spoilt my bhakti.” He removed the shawl and threw it away in the Chandrabhãga river.
Yet, he did not feel at peace. He tied himself to the end of a plough. He waited for the oxen to move ahead so that this body that sought such comfort would be pulled through the slush filled with thorns and stones. Just at that instance Pãnduranga appeared. Pãduranga told him, “Do not think that only your Ãtma belongs to me. As you had been falling down repeatedly in prostration to ME your body also belongs to ME. So, I will not agree to your torturing your body or inflicting any punishment on it. I cannot bear it. How could you take such a step?”

Therefore, when we prostrate before Bhagavãn this body also becomes His. So, protecting this body is also the responsibility of Bhagavãn. So, we find ‘vandana bhakti’ in Yogaparamananda charitra. Through prostration he had tied down Bhagavãn.

We find that Jada Bharata fell down in his sadhanas and took another janma. But, while doing Bhakti sadhanãs if our lives become worldly due to some circumstance Bhagavãn will intervene and take us back in His fold. Amidst the charitrãs of twelve Ãzhwãrs was an Ãzhwãr by name Vipranarayana. ‘Vipran’ means Brahmin. He had performed Veda adhyayana (study of the Vedas). He was a ‘Brahmachãri’ (celibate). Bathing early in the morning he would perform a thousand japa of the Gayatri, do upãsana of Bhagavãn. There is a place called Thiruvãndãngudi near Kumbakonam. He was born there. He purchased a big plot of land in Sri Rangam and made a beautiful flower garden of it. He used to collect the flowers and make a huge garland for Lord Ranganatha. He was doing ‘pushpa kainkarya’ (service through offer of flowers) for Ranganatha. He would string the flowers into a garland and take it to the temple.

One day two ‘deva dãsiis’ (dancing girls) passed that way. It was a hot summer afternoon. They moved into the shade of a tree close to Vipranaryana’s garden. One of them was called Deva devi. The other was her sister. Noting Vipranarayana, Deva devi tells her sister, “He is a young man. How beautiful am I! But, while working in the garden he has not turned to look at me!” The sister explains, “They will not turn to look at us because they are Vaishnavãs. They are slaves to Perumãl.”
Deva devi challenges, “No! I do not accept this. I will transform him.”
Deva devi and her sister get into an argument over this and a bet transpires between them.

Deva devi dresses like Vishnu Bhaktai with a yellow clothing, a Tulasi mãla around her neck, gopi on her forehead. Soon she brings Vipranarayana under her power. Now, Vipranarayana does not go to the temple. He does not string flowers into garland for the Lord. ‘Nandavana kainkarya’ (service of flowers) comes to a stop. Now, he knows nothing but Deva devi’s home. What was Deva devi’s ‘lakshya’ (aim)? To win the bet. That’s all. She has now won the bet and now she chases him out. She tells him, “Do not enter!” But, Vipranarayana sheds tears lying on the ‘pyol’ of her house.

(Lord) Ranganatha comes that way on ‘purappãdu’ (procession). Pirãtti (The consort of Lord Vishnu) points to Vipranarayana and pleads to Perumãl, “Look at Vipranarayana. At one time he knew nothing other than our Temple. He was serving our Temple. But, look at his state today!”
Perumãl maintains silence. At once Pirãtti asks, “Why are you not responding to what I have just said?”
Perumãl points out, “Once you worry over him, he will stand corrected. Do not worry!”

That night someone knocks at Deva devi’s doors. She opens the door to find an extremely handsome young man with the beauty of crores and crores of Manmatha (Lord of Beauty) standing at the door. Never was such beauty seen in the world. Such a handsome young man is standing at the door holding a golden bowl in his hand.
“Who are you?” She questions him.
“I am the servant at Virpranarayana’s home. You have chased him out. Do not chase him out. He has asked me to give this golden bowl to you.” Giving the golden bowl to her he disappears.

Early next morning when the doors of Lord Ranganatha’s sannidhi was opened the golden bowl was found missing. Those who perform puja to the Lord were surprised because the doors that were closed at night remained so. If any robber had come in, the locks should have been broken down and the doors open. But, it was not so. They remained closed. Some other articles should also be missing. But, it was not so. Only the golden bowl was missing.

The matter was reported to the king. He sent sepoys to search for the golden bowl. It was found in the home of Deva devi. On being questioned she blurted out, “Vipranarayana’s servant brought it to me.” The king ordered, “Arrest Virpranarayana!”
At the moment of the arrest of Vipranarayana the Lord appeared to the King in a dream.
Bhagavãn said “Vipranarayana is not guilty of stealing the golden bowl. It is I who took it there.”

As soon as Vipranarayana learnt this he rushed to the sannidhi of Ranganatha. He cried out in front of Ranganatha. It is only these words of tears that are known as Thirumãlai. This forms a part of the 4000 Diyva prabandam.
‘Pacchai mã malai pol meni pavazha vãi kamalachengann! Achuta! Amararere! Ãyartham kozhunde ennum! Ichuvai thavira yãn poi indira logam ãllum! Acchuvai peridum venden aranga mã nagarullãne!’

This is a Pãsuram of Thirumalai. He sings such beautiful Pãsurams. He says, ‘When I lay in the dãsi’s house all these days my friends advised me not to be like this. I did not listen to them. My parents advised me, I did not listen. The people of the Town advised me, I did not listen. Some criticized me but it fell on deaf ears. But, do you know why I stand below Thy Feet now? All those advises entered only my ears but the one given by Thee has entered by ‘buddhi’ (intellect)!’ - ‘Putthiyil pugundu podare enru solli than pãl ãdaram perugavaitha azhaganur arangamanro!’ - You entered into my buddhi and advised me.

Will such a great Ãzhwãr get caught in the home of a dãsi and return? This Lila was performed not for the sake of Ãzhwãr but from this incident He (Bhagavãn) shows us a ‘neeti’. Bhagavãn is illuminating on something.
What is it that Bhagavãn is trying to explain to us?
‘While doing bhakti to ME if you happen to stray away from it I will bring you back unto Myself. I will not give you up! ‘Shipram bhavati dharmãtma!’-I will make you a dharmãtma (righteous) very soon.

While moving in the path of Bhakti - ‘Adrishta jãnu gamanam vãtsalya janani sishum’ - A mother walks holding the child’s hand. If any stone or thorn lies on the way she would carry the child. Wherever the child can walk she would put it down. If the child falls down she would again carry it. She would again put the child down and make him/her walk. Those who move on the path of Bhakti have no fear of straying on a wrong path. What is the reason for this? Just as the mother holds the hand of a toddler so, too, does Bhagavãn hold their hands! Bhagavãn is holding their hands! Since Bhagavãn is holding their hands and leading them on the right path there is a great pride in Bhakti - Bhagavãn has taken hold of us! Guru is holding us! The deep faith that Bhagavãn will never, at any time, take us on the wrong path is exclusive to Bhakti alone. This is the reason that Bhakti enjoys such great glory!

In Kali this Bhakti means Bhagavan Nãma kirtan (singing the praises of the Lord), katha sravanam (listening to Bhagavat stories), having darshan of Perumãl in Temples. This is Bhãgavata dharma. This is the reason that though great Mahatmãs like Brahmendra, Jayadev, Badrachala Ramadas, Thiagaraja swami had seen/see Bhagavãn in their ‘hrudaya’ (heart) they advise ordinary people who cannot understand this (to see Bhagavãn in the heart) to go to the Temple and worship Bhagavãn. They advise, ‘Or do Nãma kirtanam’. These are the only two dharmãs that all Mahans have shown in this Kali viz. Temple worship (‘ãlaya vazhippadu’) and Bhagavan Nãma kirtan.

While speaking of Temple worship, what was the state that existed at first, during Veda kãla (the Age of the Vedas)? People worshipped the ‘pancha bhootãs’ (five elements), Surya, Chandra, etc. ‘Namaste Vayuh,’ says the Vedas. People worshipped ‘Vayu’ (the wind). They worshipped ‘Agni’ (fire). What happened as time passed? Maharishis used to meditate on the Supreme Being, as spoken in the Veda Mantrãs, in their hearts. They would expound on it to the ‘sishyãs’ (disciples). The ‘sishyãs’ would do dhyãna as guided by the Maharishis. This went on in this manner. As time passed, the practice of installing (‘ãvãhana’) Bhagavãn in ‘Earth’ (soil), ‘Agni’ (fire), ‘teerta’ (water) began to be adopted. Even today in Bhakti we do ‘ãvãhana’ in ‘Agni’ and do homam; we do ‘ãvãhana’ of Bhagavãn in ‘teerta’ in the kalasa. But, the Bhagavãn in the ‘teerta’ is not visible. Bhagavãn in the ‘Agni’ is not visible. Which Bhagavãn is visible to the eyes? When He takes the shape of an idol (‘pratimai’) He becomes visible.

On Ganesha Chaturti if an idol is made of Lord Ganesh, He becomes visible. When you go on Setu Yãtra to Rameswaram, here, a Siva linga is made out of the sand and after the puja is mixed in the ocean (‘visarjanam’). This Bhagavãn is seen by the eyes. What happened when such idols were worshipped? These idols began to speak, began to perform many Lilas, began to play and it became a matter of joy for the Bhaktas! This ‘upãsana’ (worship) is so easy. Is it not?

Thus, Temples came into existence. Thus were born Ãgamams (rules for the construction of a Temple, the way of worship, etc.) - Vainava ãgama, Pãcharãtram, Siva ãgamam, were drawn up. Today so many Temples have come up.

While we conduct a study to know which is the most ancient of these Temples it is seen that it is Srinivasa Perumãl Temple in Tirupati and Jagannãtha Temple in Puri. Don’t we find that it is the Vedas that is ‘anãdi’ (without a beginning)? We say that Bhagavãn created this Universe only with the Vedas as the blue print. Two Gods are spoken of in this Vedas; two Temples are spoken of in this Vedas. One is Srinivasa Perumãl in Tirupati Temple and the other is Jagannãtha Kshetra in Puri. If the Vedas have spoken of Srinivas Perumãl of Tirupati it goes to show that He is such an ancient Perumãl.

How is this Perumãl? This Murti (Deity) is one who has come to bless (‘anugraha’) all in Kali. One who worships Tirupati Srinivas Perumãl need not worship any other Deity. All the three and thirty crores devas, Subrahmanya, Skanda, Devi and all other deities are within the body of that Perumãl. All deities exist in that Perumãl’s sariira. Everyone says that being Perumãl bhakta one speaks in this manner. But, Kanchi Paramãcharya says, ‘All deities are within Tirupati Perumãl.’ What is the reason? Once while Parmachãrya had camped at Tirupati, he had a spiritual experience. He says, ‘I saw all the deities in this Srinivasa Perumãl’s sariira. I saw that all gods are within this Perumãl!’ Hence, one who worships Srinivasa Perumãl need not do puja to any ‘Navagraha’ (the nine planet gods) as all these navagrahãs are within Him. Therefore, one who worships Him who is worshipped with the Nãma (Name) ‘Govinda!’ and stands on Tirumalai kshetra earns the merit of worshipping all gods, all devas and all grahãs. Such a glory Srinivasa Perumãl enjoys. There is a similar Temple in Chengannur. There is a Srinivasa Temple there.

There was a Mahatma by name Periavãcchãnpillai. He has written ‘vyãkyãna’ (commentary) for the 4000 Divya Prabandam (Verses written by the Ãzhwãrs on Perumãl). He once goes to Tirupati. He sees Srinivasa Perumãl. He did not have the heart to leave Him. He asks, “After seeing your beauty how can I leave you? How can I remain without seeing you?”

Such Mahatmãs have lived. Kulasekara Ãzhwãrs tells Perumãl, ‘Will I not be a fish in your Pushkaranai (the name of the pond on Tirumala)? If I were a fish there I would able to drink the water used for your Tirumanjanam! You are offered flowers. Won’t I be a tree there? Won’t I be pillar in your Temple?
‘Padiyãi kidandu un pavazha vãi kãnbeno?’ - won’t I remain a step and enjoy your coral colour lips? Even today in all the Perumãl Temples a step beyond the ‘garbagraha’ (sanctum sanctorum) is known as Kulasekara padi (padi means step). What is the reason for this? Kulasekara Ãzhwãr deeply desired to be a step. What does he desire remaining as a step near His Sanctum Sanctorum?
‘Un pavazha vãi kãnbeno?’ will I not for ever keep seeing your coral coloured lips?
Singing, ‘Won’t I be a ‘pon vattil’ (golden bowl)? or this or that, He finally asks, ‘Emperumãn Tirumalai mel yedenum ãveno?’ - won’t I be something on the Tirumala of my Lord?

Similarly, Periavãcchãnpillai did not have the heart to leave Srinivasa Perumãl. He prays to Perumãl, “How will I leave you?” Perumãl tells him, “I will accompany you.”
A brahmin boy meets him on the way and gives him a ‘Sãlagrãma’. Periavãcchãnpillai says, “I do not desire ‘Sãlagrãma’. I desire only your form! I desire only your form with Shankha, Chakra, etc.”
Perumãl tells him, “Take this!”
Periavãcchãnpillai takes the Sãlagrãma and reaches Kollidakarai. There the Sãlagrãm is lost! Grieving, ‘Oh! I have lost the Sãlagrãma that Perumãl had given me!’ he lies down without food and water. He sees a divine dream in which Srinivasa Perumãl appears and tells him, “Go to the place where you had lost the Sãlagrãma and dig there.”

Periavãcchãnpillai does as bid. A huge Srinivasa Perumãl murtam (idol) is found there! It is this idol that was brought to Chengannur and installed there. That Perumãl is exactly like Tirupati Srinivasa Perumãl. He is such a Srinivasa Perumãl murti. In the same way there is a connection between Uppiliappan and Srinivasa Perumãl. Thiruvaheendrapuram is situated near Cuddalore. Devanãtaswami of this Thiruvaheendrapura kshetra and Srinivasa Perumãl also have a connection. It is said that these three (Uppiliappan, Devanataswami and Tirupati Srinivasa Perumãl) are brothers. Therefore, it is said that any vow of offering to Srinivasa Perumãl can be offered here to Uppiliappan or Devanataswami. Such a ‘sãmyam’ (semblance) exists between these deities.

There lived a Mahatma by the name of Hatiram baba on the hills of Tirupati. His Samadhi is still found on the hills. He hailed from Rajasthan. While stepping into the Triupati Temple you can see that the ‘garbagraha’ has silver door. On the door one can find the carving of Perumãl Himself playing Indian ludo with a person. That is only Hatiram baba, a bairãgi who had come from Rajasthan. He performed tapas sitting on the hills of Tirupati. Perumãl was ‘pratyaksha’ (seen directly) for him. It was he who had built the outer ‘prãhãra’ and gopuram of Tirupati Temple. Earlier, ‘tiruppanni’ was performed during Krishna devaraya period. It was later that Hãtiram baba placed a hundi and dropped coins in it and started the practice of doing ‘kainkarya’ with that money. Srinivasa Perumãl is a murti who is ‘pratyaksha’ in Kali yuga. All the prayers of the people are answered here. There are several crores of people in India. Though there are so many Temples none fails to visit Tirupati. There is none who would say, ‘I have not gone to Tirupati. I have not had darshan of Srinivasa Perumãl.’ This is because all possess such deep craving/desire (‘moham’, ‘ãsai’) for this Perumãl. Perumãl attracts all in this manner.

It is one year since Srinivasa Perumãl has been installed here and ‘samprokshana’ performed on Basanta panchami. He has been named Sri Kalyana Srinivasa Perumãl. We are performing ‘kainkarya’ to Divya Desams, to several Perumãl Temples, to Siva Temples. I hold the view that new Temples should not be built. This is my opinion. The reason for this is that when you visit Tirunelveli or Thanjavur you find huge ancient Siva and Perumãl Temples in a totally dilapidated condition. Bushes and weeds fill the Temple inside. One has to search out for the Siva Linga; one has to search out for Bhagavãn. No puja appears to be performed. I have seen many Temples sung by Ãzhwãrs (the 12 prominent devotees of Lord Vishnu), sung by Nãyanmãrs (the 63 prominent devotees of Lord Siva) fallen to this state. Only on seeing this we have taken up 11 Perumãl Temples (Divya Desams - Deities sung by Ãzhwãrs) in Nãngoor area and performed Samprokshana. Likewise, Siva Temples in areas such as Mãdirimangalam, Goodalur, Maruthuvakkudi had been taken up and renovated. While doing such ‘kainkarya’ I feel that new Temples need not be built. I would feel, ‘While so many Temples sung by Ãzhwãrs, Nãyanmãrs, Maharishis lie in such pitiable condition why build new Temples? We can set these Temples right.’

Even if we desire to build some Temple in Metros like Madras, Bombay, we can build a small Ganesha Temple. That would suffice. If anyone desires to build big Temples they can choose to renovate the dilapidated Temples in their native village/Town. I do not agree to the construction of new Temples. Some would opine building a new ‘sannidhi’ for Lord Hanumãn or Navagraha or Lord Subrahmanya in the existing Temples. But, I do not agree to this, too. It is enough if we can do puja to the existing deity instead of constructing new ‘sannidhis’. If new ‘sannidhis’ were opened puja, ‘naivedya’ (offereing of food) have to be done for these as well. Today there is no human resource for performing all these. I do not accept building new ‘prãkãrãs’ or installing new ‘murtiis’.

I also do not agree to the request for building new Kalyãna mantap or Vãhana mantap inside the existing Temples because it would become a burden to those who would take up ‘thiruppanni’ (renovation) work in future. Such mantaps would fall apart in ten or twenty years and it would become a burden for those who come later on to do ‘thiruppanni’ for this Temple. Hence, it is my opinion that it is enough if we set right the existing Temples. We lend support to and perform ‘Tiruppanni’ to only such Temples that fall in line with this view. We do not encourage building anything new within any Siva Temple; we are setting right the existing Temples; we do not agree to building new ‘sannidhi’ in old Temples; we do not agree to building new ‘prãkãrãs’ or mantaps.

In that case why have I built a new Temple here? When I came to this place newly there was no idea of building any Temple here because already there are many Temples here. There is a Temple here in Mãhãnyam for Ramachandra murti. Through word of mouth it is known that Lord Rama had stayed here for three nights. Though now this place is known as Mãhãnyam it was originally known as Maha ãranyam. ‘Ãranyam’ means forest. Maha means big/large. Mãhãranyam means big forest. There is a Temple here for (Lord) Rama. In Mannimangalam nearby is a Temple for (Lord) Siva. Here, there is a Temple for Lord Rajagopalaswamy, too. All these places are of historical importance because in those days when moving from (the ancient City of) Kancheepuram to Mahabalipuram Pallava kings took only this route. Mahabalipuram was the place where royal court was held. It was also the center for sculpture. They used to move only through this place via Thirukazhikunram, Chingleput to reach Mahabalipuram. We can see the culture of the Pallavãs in the Temples in Mannimangalam. There is a Siva Temple there. The archeological department has taken it up. It is such an ancient Temple. The Rajagopalaswamy Temple here in Mannimangalam is similar to Mannãrkudi Rajagopalaswamy Temple. Thus, very close by are a Rajagopalaswamy Temple and a Siva Temple in Mannimangalam and a Rama Temple here in this village. Why then a Temple for Srinivasa Perumãl Temple here? This question arises in my mind, too. But, the reason for building this Temple here is that Perumãl Himself came to me and said, ‘I want a Temple for ME here in this place.’ This is the reason for building this Temple here; otherwise, I do not concur on building new Temples. I do not build new Temples.

Since, Perumãl desired to have a Temple here, this Temple has come up here. Since it has come up due to His desire, He stands here as an ‘anugraha murti’ bestowing blessings on all as per their prayers, faith. He fulfills the prayers of all as per their faith.

Why has He come here? For ‘Nãma ghosha’ (the sound of the Lord’s Name), for Bhãgavata dharma. Very soon the Maha Mantra ‘Hare Rama’ is going to resound all over Tamizhnãdu. It is going to resound all over Tamizhnãdu. All those who do japa of this Maha Mantra are going to visit this Temple. He is going to oversee this work. This is the reason that this Temple has come up. Srinivasa Perumãl would fulfill the desires (‘mano rata’) of all those who come here chanting the Maha Mantra. So, this is such a glorious Srinivasa Perumãl - A Swamy (Lord) who has come here as per His desire.

All those who have taken part in this function - ‘pratishtãdina mahotsava’ (celebration of completion of the first year of installation) - must have come here with various kinds of prayers. Many of you might be facing troubles. I pray to Bhagavãn on behalf of all. Let all troubles be removed. Bhagavãn would certainly bestow all kinds of comforts and good fortune. None need worry. "

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.

Home • e-MM • Contact

Radhe Krishna