Ãndavan Pichhai Bhajana Mandali, R.A.Puram, Chennai.
February 24, 2001
(Saturday)

Sri Swamigal has been rendering ‘Upanyãsam’ (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 ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.

Sri Swamigal,

"HARE RAMA HARE RAMA RAMA RAMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

" It is only through a Guru that we learn even a matter ('vidhya') that can be perceived with our physical eyes. From making a mud pot to matters relating to Science we need a Teacher. Making a mud pot seems a trivial affair to us. But, unless we approach a Potter who is adept in making mud pots and learn the trick of the trade from him we cannot produce a mud pot. If, even to learn worldly matters such as these, which can be perceived with our eyes, one has to spend some time, as in a Gurukula, with an expert in the field then what to speak of spiritual matters (God/Paramãtma Swaroopa) that cannot be perceived with our eyes? No one can learn a matter that is beyond the realm of this world ('amãnushya', 'alaukeeka', 'adhyãrtmika') on his own. One has to definitely approach a Master and only through Him can he gain such spiritual knowledge.

In this world ('prãkrita loka') a child who has no parents is termed an orphan ('anãth') and we sympathise with this child. Likewise, in spiritual matters ('adhyãtmika') he indeed is an orphan who has no Guru! One who has no Guru is also an orphan! No one can learn this 'Brahma Vidya' (knowledge of the Self) without the guidance of a Guru. How should this Guru be? If one says, "I have a Guru" and we question him, "How do you call him a Guru?" he explains, "My Guru knows my past and can also read my future!" But one cannot attain the status of a Guru just because he is able to foretell your future or recount the past events in your life. This is because an expert astrologer has the capacity to read your future and recount the past events in your life. A person does not become a Guru for the mere reason of sporting a beard or adorning a garb of the dispassionate. Performance of miracles also does not confer the status of a Sadguru as even a magician is capable of performing miracles! Then what is the sign ('lakshana') of a true Guru? What kind of physical attributes does he possess? How does he speak? How are we to recognize the Master? We can neither recognize nor understand the Sadguru through our intellect. This is because our intellect is a 'physical' attribute ('parichinamãna vasthu'). It is subject to limitations. With the intellect that is subject to limitations it is absolutely impossible to comprehend the limitless, i.e. understand the Mahãns who are verily the form of Bliss ('ãnanda swaroopa').

Well! It is said that one can learn 'ãtma vidhya' (knowledge of the Self) only through the guidance of a Guru. But at the same time it is also said that one cannot recognize a (Sad) Guru. Then what is the way to recognize the Guru? If we truly pine for God, if we truly recognise the blessing of having acquired the human birth ('manushya janma') - 'janthunãm nara janma durlabhah' - says the Achhãrya (Ãdi Sankara) in Viveka Choodãmani and the Mahãns have said (in Tamizh), 'aridhu aridhu mãnidarãi pirathal aridhu' (rare indeed is it to be born as a human) the Sadguru will Himself come to us!

What is the greatness of this human birth? When we study the hierarchy of creation we find that human birth is in the center of creation. If one has to explain this status of the human birth it could be shown that far below us are the innumerable germs, bacteria, etc. Just above them in the ladder of creation is the earthworm. Above the earthworm are creatures such as cockroach, lizard, etc. above these are rabbits, higher than them are the dog, the donkey and the like. Higher still are animals such as horse, cow, and elephant. Higher than these is the mighty lion. But man, through his intellect, controls even this mighty lion. So, for the mere reason of his intellect Man is placed in a higher status than all these creatures. Above Man are the 'Pitrus', above the 'Pitrus' are the Devas, Yakshas, Kinnars. Higher than these are the devatas, higher still is God and then highest is the Brahman ('ãtma swaroopa'). So, Man is in the center in the hierarchy of creation.

What is the advantage of this human status? We have the choice to go down the ladder or up the ladder of creation. It all depends on how well we make use of this birth. God does not decide our birth. Death is not for the body. Only 'death' of the mind is liberation ('moksha'). 'Moksha' is not any kind of a world ('loka'). The highest status of Jivan Mukti is attained only through the annihilation of 'vãsanãs'. But even after having been blessed with a human birth we lead a highly indisciplined life. We eat and sleep as and when we feel like. We are no better than the animals if we spend our lives as per the fancy of our minds. Even animals behave this way. It follows no rule or regulation. It behaves on an impulse. Therefore, having taken human birth if we behave like the animal then it proves that we do not deserve this blessing of a human birth! There should be a definite goal in life. And what should that goal be? Attainment of God. Why so? There may be innumerable worldly goals, viz. to secure a good job or gain more power or earn lot of wealth or earn fame. We undergo a lot of hardships to achieve such worldly goals. They are not attainable so easily. Through 'dharma' or 'adharma' we somehow try to attain the goal. Well! Do we enjoy peace ('shanti') after having achieved our set goal? No! Even the achievement of our goal might bring on many a trouble or we may experience the fear of loosing what had been achieved with much effort. Hence, we find that we do not enjoy peace of mind. Therefore, when we possess a worldly objective there is anxiety ('dukha') till its achievement and also after it has been fulfilled. This is how worldly ambitions tend to be.

Whereas, if our goal were the attainment of God and we strive towards this, the various efforts undertaken, either dhyana or Yoga or bhakti give us much pleasure ('sukha'). And there is unending bliss once we attain God. The very effort made towards attainment of God reduces our 'vasanas' (imprint of the mind that generates more and more births) considerably. And so does our 'janma' (birth). So, when we set attainment of God as our goal the very/mere effort taken in achieving this gives us much pleasure and so does its achievement. Both - the effort towards and the achievement of the goal bring pleasure. Therefore, this is the (only) highest goal.

If we possess this deep and true yearning for God, a true Guru (Sadguru) will, without any iota of doubt, search us out. We cannot reach a Guru on our own. Even if we do we will only be disappointed. We cannot recognize a Mahãn merely through our intellect ('buddhi'). We may desire to do 'ãtma samarpana' (surrender). But there are various categories even amongst the Sadhus. There are those with whom we can only converse, those whom we can offer food and those whom we can just greet. But 'ãtma samarpana' should be done only to that Guru who has attained 'Brahma Sãkshãtkarã' (attained the Self).

It is of no use to take to a Guru who is only slightly better than us in his spiritual status. How then should this Guru be? He should be one who enjoys the 'Paripurna nilai'-the highest status of Being (Oneself). Only one who follows such a Guru (who has attained the highest status) will also be bestowed with the 'paripurna' status. Instead if we follow a Guru who is in doubt himself it would amount to 'the blind holding on to another (blind)'. We would also be pushed into a pitiable condition. So, all the 'Grantas' (Holy Texts) only advise attainment of a 'Uttama Guru' (True Guru). In the Bhagavatam, Jnãni Jadabharata advises a King by name Raghuguna. He points out how Jnana is gained. Is it through taking to Sanyasa (ascetic life), or giving up the family or through fast or through deep tapas?

Jatabharata stresses "VINA MAHATPAADARAJOBHISHEKAM' - UNLESS YOU TAKE ON THE DUST OF THE FEET OF A TRUE SADHU ON YOUR HEAD YOU CAN NEVER ATTAIN JNANA." No matter how deep our tapas be, any amount of mantra chanting or practice of Yoga or Veda chanting cannot exert a pull on Bhagavan. Bhagavan falls only for Bhakti (Love). Bhagavan permits Himself to be caught only in the net of Bhakti. And this Bhakti blooms in one's heart only in the company of a True Jnãni and cannot be earned on our own.

Shãnti (Peace) is the only rare commodity in the world. An unemployed will secure a job one day or the other. Wealth can also be earned. An unmarried son or daughter does not remain so for long but is sooner or later blessed with a partner. But all of us are suffering from dearth of peace (of mind). Shãnti is not a commodity that can be purchased in a supermarket. Neither are we smart enough to earn Shãnti on our own. In Bhagavatam, Bhagavan tells Kuchela who comes seeking Him, "Neither the wealthy nor the poor enjoys Shãnti in the world. A wealthy man who enjoys all material comforts envies the man on the street because he thinks that the latter enjoys Shãnti. This wealthy man is unable to enjoy good sleep, as he is faced with innumerable problems in his life. He enjoys no peace of mind. As he passes down the street in his car, looking at the people on the platform he craves to be like them for he feels that they are free from all kinds of troubles that he himself faces in day-to-day life. He thinks, "How free and relaxed these people are. They earn for the day and enjoy a square meal. They do not suffer from anxieties. "Whereas, the man on the street envies the rich who whizzes past in an air-conditioned car! The rich man envies the poor and poor man envies the rich. In reality none in the world enjoys Shãnti. Without Shãnti all of us experience anxiety.

Bhagavan tells Kuchela, "It is you who exemplify poverty in the world! You are a 'daridra sikhamani' - personification of poverty. I, Lakshmi Kantha (the consort of Lakshmi - Goddess of wealth) am the wealthiest. But both of us enjoy peace! Do you know the reason behind this? You and I studied in Sandeepani Gurukula. At the end of our Studies we prostrated to our Guru Sandeepani. He blessed us, "You shall always enjoy peace!" - 'Guroh anugrahenaiva pumãn purnah prashantaiye'. It is only because of the blessing of our Guru that we both enjoy Shãnti.

Only through the blessings ('kataksha') of such a genuine ('Uttama') Guru is Shãnti enjoyed. What is the Greatness of this land of ours (Bhãrata Bhoomi)? A long line of Jnãni parampara (lineage) has been coming down the ages. There has never been a break in this line of Jnãnis. It is not as if there was a Mahãtma in days gone by and none today. What is the reason for this uninterrupted line of Mahatamas? One loses faith in that not seen outright ('pratyaksha'). Tiruvalluvar, in Tirukural, describes a deer that was known as 'Kavarimãn' - 'mayirneekki uyirvãzhã kavarimãn'. Even if a single hair of this deer was pulled off its body it amounted to dishonour and it is said that the highly sensitive deer, unable to bear the pain of humiliation, committed suicide! The poets of yesteryears have sung on such a kind of deer. The wafter used in Temples in days past was in fact made only out of the hair of these 'Kavarimãn'. Similarly, there once was a bird called 'annapakshi'. If water was mixed with water, this bird had the ability to separate the milk from water and drink it up. But if to-day's children were to be told of the existence of such a deer or such a bird and their habits they refuse to believe it. They think that all these are not facts but a story spun by someone. The reason for the loss of faith is because it is not to be seen now. Likewise, be it Ãdi Sankara or Govinda Bhagavatpãdã or Sage Vyãsa or the innumerable other Sages, it is not enough if they declare that there is a state called 'Jivan Mukti' and that those who have attained that state realize the Ãtma to be different from the body. They are 'Muktas' (liberated) even while living in this world. It is not enough if the Sutra Bãshyam or the Upanishads or the Gita declares this. But even today such great Mahãns move about in this land of Bhãrata. Only on seeing them do we believe the words of the Shastras. Great Mahãns such as Ramana Maharshi, Seshadri Swamigal, our Kanchi Swamigl have walked on the soil of this Bhãrata Bhoomi and a Jnana parampara is being carried on, in this Bhoomi of Bhãrata. So the life history of Mahãtmas carries such wonders. The life of Ãndavan Ptichhai was one such that contains great wonders. When we read the life history of a Mahãn we wonder if such happenings could have really taken place. The Shastras say that at the end of their lives the Brahma Rudram opens out for the Sanyasis and the life goes out because of 'Urdva rejas'. If this does not occur by itself then while burying the sanyasi in Samãdhi, a coconut is broken on the head of the sanyasi and thus the Brahma Rudram is opened out. But it reads as a great wonder when we see the life of Ãndavan Pitchhai. We find that many a time She has had this experience and the blood gushed out like a fountain from her head!

I have said that death is only of the 'mind. The Advaita philoshophy terms 'mano nãsam' (annihilation of thoughts), 'vasana kshyam' (destruction of vasanas) as Jivan Mukti state. Without annihilation of 'mind' any kind of intense Tapas would only take you to Moksha (in 'archirãdi marga') but the state of Jivan Mukti state cannot be attained.

Pinnavãsal is a village near Trichy. Here there once lived a Siddha Purusha by the name of Ramakrishnananda. He was one who had performed intense tapas for thousands of years. He was one who had performed tapas 'janma' (birth) after 'janma'. He was in Ãvudaiyar Koil (temple) where through his chanting of the Navãsãkshari mantra had attained several siddhis. He met Swami Sivananda and requested him to bestow sanyasa ashrama to him. But for some reason the Swami had refused it then. Thereafter He took on Sadasiva Brahmendra as his Guru. Though Sadasiva Brahmendra was of an earlier age and not a contemporary Ramakrishnananda 'saw' Him in his Yogic vision. Thus having the great Sadasiva Brahmendra for his Guru, Ramakrishnananda carried on his spiritual practices. In his last days Brahmendra appeared to him and said, "You have to take on another birth due to some karma". But Ramakrishnananda had no desire to be born in a womb again. So he searched out for a highly pure body for this. The body of Ãndavan Pitchhai was of such a stature -- pure and 'ãtma samadhi' secured - So, in 1949 in the month of Vaikasi in Visakha star Ramakrishnananda moved into this body of Ãndavan Pitchhai and thenceforth performed wonderful lila. Maha Periyava has said that this sort of a feat - moving from one physical body to another -has been seen in the life of only four viz. Vikramãditya, Ãdi Sankara, Arunagirinathar, Tirumular and now as the fifth in this Lady's life!

This indeed is a wonderful feat. Another Mahãtma entered into this spiritually mature and pure body and spent his karmas. In this body he later met Swami Sivananda who then bestowed him with Sanyasa ashrama. In such a body he has wandered all over the country.

We find that Mahãns can see Devas. We see this in Seshadri Swamigal's life. He says that he sees the Devas fly about in the space above singing 'Bilahari' raga. Even in Ramana Maharishi's life we find him saying that the three and thirty crores of Devas perform Giri Pradakshina (cirumambulation of Arunachala mountain). Such wonderful experiences are gone through by them. In the lives of many Mahãns it is seen that the Devas had offered them flower garlands, etc. However, we have not seen these feats but learn of such occurrences only through the words of the Mahãns. But in the life of Ãndavan Pitchhai, Lord Muruga appeared to her and said to her, "Vãdãdha poomãlaiyãna pãmalaiyai en mel pãdu" (garland me with the ever fresh garland of songs). And as Ãndavan Pitchhi sang on Lord Muruga the latter plucked ('pitchhi', 'pitchhi') the feathers of the peacock and threw them down one by one. This was the reason for the name 'Pichhi' being conferred on her. The amazing fact in this is that after Lord Muruga disappeared the whole floor of this room was strewn with peacock feathers and this was seen by one and all. It was not as if it was visible only to this spiritually evolved Ãndavan Pitchhai but was visible to every layperson who came in! Such an 'occurrence' has not taken place in any other Mahãn's life. Though we learn that Devas had offered flowers it is not visible to us. It is said that in that house at Mylapore (Chennai) many saw peacock feathers strewn all over the floor of the room and even today it is being preserved by them as a priced possession!

There is yet another wonder in her life. It is 'gãna' (music) that attracts Bhagavan. In Kali yuga all Mahãns will show the path of Kirtan. Bhagavatam says, "Kalau Kalau bhavishyanti Narayanaparayanah" - In this Kali Yuga all Mahãns will show only the path of Nama Sankeetana. Thiagaraja Swami, Purandaradasa - all of them exemplified this path. What is the glory of 'gãna'? An innocent baby is placed in the cradle and the mother sings lullaby. The crying baby calms down. The mother then leaves the baby to attend to her chores. But what happens? The child begins to cry again because it has not slept with the music but had been bound by the music of the mother. The innocent baby is attracted to music. A snake that has poison stored in its fangs is also bound by the tune played in the 'magudi'. Then will not the omnipotent Bhagavan be bound by music? Music binds the whole world. It possesses such kind of a power!

Even in Ramayana we find that it was music that attracted Lord Rama. Valimiki says that Rama was an adept in music. In Bhagavatam, it is said that in 'rãsa' as soon as the Lord played on the flute the Gopis suffered from what was called 'soupaka mada'. When the Gopis desired to perform 'rãsa' with the Lord, they did not perform yoga, tapas or japa to attain Bhagavan but sang 'Gopika geetham' - 'ruthuh susvaram rajannu'. "So the gopis exerted a pull on Bhagavan through their 'gãna' and once again played 'rãsa' ", says the Bhagavatam.

Hence, it is 'gãna' that attracts God. There is none who is not attracted to music. Bhagavan Himself tells Sundaramurthy Nayanar, "Sundara, sundara tamizh ketka allavo ummai ãtkondom" (it is only to hear the melodious Tamizh that I have taken you unto Myself). All the Nãyanmãrs, the Ãzhwãrs have sung innumerable songs ('pãmãlai') on Bhagavan.

Ãndavan Pitchhai has also received the blessings of Bhagavan through innumerable songs. There is a big difference between the writings of an ordinary poet and a Mahãtma. A poet writes through his 'buddhi' (intellectual writing). They think and analyse while composing a song. But the songs of the Mahãtmas are not such. It is born out of their experience. Such songs cannot be said to have been written in a particular language, Sanskrit or Telugu or Tamizh, for, it is Samãdhi bãsha (language of Silence)! The songs of the Mahãtmas are born from their high state of Samãdhi. This is the reason that Bhagavan is easily attracted when their Kirtans are sung in His Presence. We know not if we deserve the blessings of the Lord but the Kirtans of Mahãtmas will surely help us earn it. In this land of Bhãrat many a Mahãn like Thiagaraja Swami, Purandaradasar , has sung innumerable kirtans. But all these kirtans bears their stamp. We are able to recognize the writing of the particular Mahãn. Thiagaraja swami's kirtans bear the stamp of his name, so does Purandasar's songs bear the stamp of his name and it is so in all the kirtans of other Mahãns, too. But the kirtans of Ãndavan Pitchhai bears no such stamp! The reason for this is that God Himself has sung all these kirtans.

All of you in this Bhajan mandali rendered these songs very melodiously ('susvaram'). I pray that this 'sanga' is blessed with more and more Grace of the Lord! "

"GOPIKÃ 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.