< Part I

Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. 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.

Premika Bhavanam - January 20 , 2001 - Saturday

Sri Swamigal,

"Lord Panduranga appears in Vittoba's dream and informs him, "Tomorrow a brahmin couple will come to you offering the hand of their daughter. Accept the offer and marry her". The aghast Vittoba tells Lord Panduranga, "Lord! You do know that I am totally dispassionate towards this world. Nothing matters to me. Please do not ask me to marry." Panduraga points out, "Well, then, it is all the more easy for you to marry and live in this world. It is my wish and Will that you marry this girl and lead a householder's life." It is easy for one who has won over his senses, to move in the world, for, nothing affects him. There is neither happiness nor sorrow experienced from all that happens around him. He is immune to everything around him. Joy and sorrow is of the mind, therefore, one who has destroyed the mind experiences neither joy nor sorrow. Hence, it is easy for him to mingle and move about in the world. Sri Ramakrishna Paramahamsa cites an apt example for this. A thatched roof has poles holding it. A little child takes hold of a pole and playfully goes round and round. The child does not fall down because it is holding on to the pole as it goes round. It is not hurt in anyway. Similarly, one who has destroyed the mind and is liberated has no difficulty in moving in the world. He remains untouched by things around him.

Kardama prajãpathi performed penance ('tapas') for ten thousand years. When the Lord appeared before him he asked to be blessed with a virtuous wife. Bhagavan blesses him, "Manu will offer you the hand of his daughter Devahoothi and I will be born to you both as your son!" As blessed by the Lord, the next day Manu offers his daughter, Devahoothi, in marriage to Kardama prajãpathi. Destruction of senses ('indriya nigraham') bestows bliss. The joy experienced through senses is but a trifling. Through the control of the senses the 'urdva retas' rises up and hits the head above. The bliss that is experienced then is beyond any description. When one performs penance his eyes become lustrous, the voice becomes magnetic, the whole body becomes radiant; he knows not fear and is majestic in appearance. So was this Kardama prajãpathi. Manu shivers in his presence and with deep respect offers him, his daughter in marriage. The couple is blessed with sixteen daughters and then Bhagavan is born to them as their son. He is named as Kapila. The child Kapila, full of knowledge, shows Devahoothi (his mother) the various means to attain the Lord. Bhagavan tells her, "It was I who taught these to the Sun and Manu". Here, Devahoothi does not question the child as to how could he have done it. Though born to her and still a child, she recognizes him to be Bhagavan. And Panduranga also appears in the Brahmin couple's dream and instructs them, "Go to the banks of Chandrabãgha river tomorrow, taking your daughter along with you. You will find Vittoba (the Lord here describes the physical attributes of Vittoba to the couple) there. Offer the hand of your daughter in marriage to this young man."

The brahmin couple do as they are bid. Vittoba gives his consent to the marriage. The marriage is conducted as laid down by the Shastras ('vaidihic way'). They live together happily but no child is born to them even after many years. So, Vittoba feels he could now leave the family and embrace 'sanyasa' (ascetic life). He quits home and goes to Kasi (Varanasi) where he meets Ramananda, a great Mahatma, with 800 sanyasi disciples. Kabirdas was also the disciple of Ramananda. When Vittoba puts forth his desire, the Mahatma asks him, "Have you accomplished all your duties ('runãs')? There are five 'runãs' laid down for a householder. 'Deva runam' - worshipping the Devas through yaga/yajnãdiis. 'Pithru runam' - the rituals to be performed for the dead ancestors. 'Deiva runam' - worship of the family God. 'Bhootha runam' - just before his meals man offers some food to the 'spirits'. 'Manushya runam' - this is hospitality shown to the guests. ('athithi samskãram').

There was no Sanyasa before the period of Bhagavat pãdã (Adi Sankara). You will find that all the Rishis were married. There were Rishi 'patnis' (wives), Rishi Kumarars (sons). This was so only to carry on the lineage of the Rishis. While taking to an ascetic life ('sanyãsa ashramã') one has to give up the dharma (the way of life as laid down by the Shastra) that he had been adhering to until then. A man has been following dharma throughout his life but when he embraces the ascetic way of life he has to give up all these. If he is one who has not been following the dharmic way of life what does he possess to give up?

One should first perform all the duties that have been set for him by the shastras and then while taking on an ascetic life give up all these. When there is money in the purse and you throw it away it means you have given up the money. If the purse is empty and you throw it away where does the question of having thrown away/given up the money arise? Manushya runam is hospitality to guests ('athithi samskãram') -- The word Manushya has been born out of 'Manu' -- When the guest who has stayed at home overnight, takes leave of us in the morning, he should be offered food and should not be sent in an empty stomach. The guest should be offered food inside the house and not outside. A guest who leaves our home without partaking of any food takes all our wealth along with him. A hunter couple live in a hut in a forest. A Sadhu visits their home and they offer him food and rest. The hut is very small and it can accommodate only two. The man tells his wife, "The Sadhu cannot be made to sleep outside. I will not permit you to sleep outside, for, you are a woman. So, you and the Sadhu sleep within and I will sleep outside." So the Sadhu and the woman sleep inside while the man sleeps outside the hut. At night a tiger attacks and kills him. In the morning when the Sadhu and the woman come out, they are horrified to find the man dead. The Sadhu feels remorseful but the woman makes arrangement to cremate her husband's body and before jumping into it to commit 'Sati' (a practice in days yonder in which the loyal wife voluntarily jumped into the funeral pyre of her husband) requests this of the Sadhu, "Do not feel sorry about what has happened. Please bless us so that in our next birth both of us are born as sati-pati (husband and wife)." It is this Sadhu who comes as the swan (that acts as a messenger between Nala and Damayanthi in their subsequent life).

Ramananda initiates Vittoba into the ascetic life. Here at home, Rukmini is in grief over her husband's disappearance. She enquires of everyone but is unable to learn of his whereabouts. Ramananda undertakes a pilgrimage along with his disciples. Vittoba offers to stay back to take care of the ashram. This is because in their wanderings the Master might pass through Ramananda's native place and he might happen to meet his relatives. He does not desire any such meeting and wishes to avoid it. Ramananda, during his wanderings reaches Prathishtãnapura. He spends some days here. Rukmini, Vittoba's wife, is told that circumambulating the peepul tree will bring her husband back to her. So, she visits the local temple and goes around the peepul tree every day. It so happens that Ramananda notices this lady going around the peepul tree every day. Rukmini finds crowds of people going to meet someone and on enquiry learns that a Mahatma has come to the town. She, too, pays a visit to him. She prostrates before him and Ramananda blesses her with a fruit and the words 'puthravathi bhava!' (let you be blessed with children!) Only a childless woman goes around the peepul tree. Since Ramananda had noticed her going around the peepul tree, he blesses her, "puthravathi bhava". The distraught Rukmini confides to the Mahatma, "Swami! You have blessed me so. But I know not the whereabouts of my husband". Ramananda very kindly enquires about all that had happened. Rukmini explains, "We were leading a happy and peaceful life. There has been no reason whatsoever for my husband to quit home. But on enquiry I heard that he is in Kasi and has embraced 'sanyasa'. I also learn that one Ramananda, a great Mahatma, has initiated him into the ascetic life."

Ramananda learns that her husband's name is Vittoba. His other disciples inform the Mahatma that they have heard Vittoba mention this as his native place and this must be his wife. Ramananda immediately sends a sepoy to Kasi to bring Vittoba. Ramananda informs Vittoba all that had taken place and tells him. "My words cannot be a bluff. It is Bhagavan who has made me utter these words. You must at once shirk the ascetic life and return to a householder's life. Do not worry about the repercussions for, I take the responsibility. So do not worry about it and do as I instruct". Vittoba has no second thought over the matter. All he desires to do is obey his Master's order. When the Guru instructs you to act in a certain way he takes responsibility of all the repercussions. The four ashramas in a brahmin's life is 'Brahmachari', 'grahastha', 'vãnaprastha' and 'sanyasi' - life as a celibate, life as a family man, life in the forest and finally the ascetic life. In this order of life, one can move from brahamcahri to grahastha to vãnaprastha to sanyasi and never the other way round. From the first to the next way of life one can move but not vice versa. And to turn from an ascetic life to the householder's life is verily a grave sin. Unpardonable one! But here Vittoba, a deeply dispassionate person, enters the householder's life in sheer obedience to the Master. Adhering to the words of one's Master is the biggest dharma. And four children are born to this couple. Though Vittoba had spent many a year with his wife earlier no child had been born but now (only) due to the blessings of the Mahatama, four children are born to him. Nivritti deva - was the first to be born, Jnãneshwar the second child, Sopãna - the third and Mukta bai the last. Nivritti is the incarnation of Parameswara (Lord Siva), Jnãneshwar of Lord Vishnu, Sopãna of Lord Brahma and Mukta bai of Goddess Durga. They incarnate only to show and spread the glory of Nama Sankirtanam in the world. Vittoba, having spent the life as bid by his Master, now decides to quit home and spend the rest of his days on the banks of the Ganges. Rukmini, too, joins him.

The small children are left to fend for themselves. Children who have no parents are termed 'anãth' (orphan). But none is an orphan. The letter 'a' (pronounce as in Samskrit letter - pronounce as in 'at') means Lord Vishnu. It is 'Akshara' form of the Lord. As such none is a 'anãth' - orphan. The Lord is the parent of all creatures. Days pass by and Jnãneswar feels it is time for them, the boys, to be initiated into 'upanayanam' (the thread ceremony for the Brahmins). Who is a brahmanan (Brahmin)? We say that one is a Brahmin by caste. But Brahmin means one who has known the Brahman. When we look at it through our Shastrãs all are born alike. When a child is born in a brahmin caste, the day ‘upanayana samskãram’ (sacred thread ceremony) is conducted the child is known as ‘dwijan’. When he learns (‘adhyayanam’) the Vedas he is known as Vipran; When he completes the learning of the Vedas and begins to acquire knowledge of Shastras he is known as ‘Shastry’; having completely acquired Shastric knowledge if he engages himself in yajnã matters such as ‘agni hothram’ ‘oupãsanam’ he is known as ‘shrouthi’; as a result of the performance of ‘karmãnushtanams’ he takes on some Mantra and does japa of this and with the power of this Mantra acquires the power to see the Mantras in the Devata lokãs above he is known as ‘Mantra drishta Rishih’. Then he is known as Rishi; after performing japa of the Mantra, he does Vedanta shravanam, Vedanta vichãram (enquiry of the Self) and attains ‘siddhi’ in this, he is called a Muni; When the same Muni attains ‘atma sãkshãtkãram’ (realizes the Self-the true nature) he is known as Brahmanan. Jnãneshwar approaches the local elders to help initiate them into upanayanam. The locals rebuke the children, "All of You are children of an ascetic. We cannot perform upanayanam for you. However, go seek the advise of the scholars. " Prathishtãnapura was filled with Scholars (Vidwans). So, Jnãneshawar along with his siblings meets the Vedic scholars. They ask, "What is your gothra?" (Each brahmin family bears the name of the particular Rishi as its 'gothra', in whose lineage the family has descended). Jnãneswar replies truthfully, "We do not know. But the shastras say that one who is not aware of his 'gothra' can adopt the 'gothra' of the one who performs the upanayana ceremony to him".

The scholars scoff at him, "Oh! you know shastras?" Jnaneswar asserts that he sees Brahman in the form of Panduranga in everything around and so he is a brahmin. Jnãneswar explains, "Everything is Panduranga. You, I and everything around is Panduranga". The Scholars laugh at the child. They think that this young boy must be speaking from what he must have heard from someone or read about it in some book. Just then a buffalo passes by and they order the child, "You seem to know everything. If everything is Panduranga as you say, is this also Panduranga?" Jnãneswar say, "Yes, of course! this is also Panduranga!" The Scholars then throw a challenge to the child, "Lord Panduranga likes 'Sãma gãnam'. If this buffalo is also Panduranga make this buffalo chant the Sãma Veda." Jnãneshwar moves up to the buffalo, caresses it and says, "Hey! Panduranga! Chant the Sãma Veda!" and lo! The buffalo chants Sãma Veda to the astonishment of the on looking Brahmins! Jnãneswar truly saw everything as Lord Panduranga and that is why he addressed the buffalo as 'Panduranga' and did not look at it as a buffalo. The difference lies only in the external form; only the Lord permeates everyone and everything. With our mind as the base we see one as a man another as an animal or a bird and so on. The dumbfounded Scholars realize that these are not commonplace children. They declare, "You do not need the upanayanam at all, for, you are knowledgeable." The buffalo, however, continues to chant the Sãma Veda and the shocked owner refuses to take back his buffalo! None in the town is ready to take the buffalo that chants the Sãma Veda! So, it falls on Jnãneshwar to take it along with him. The Samadhi of the buffalo is found in this region and people throng here to worship the buffalo.

Jnãneshwar later wrote a commentary on the Bhagavat Gita and it was called 'Jnãneshwari'. It is a wonderful piece of work. While writing 'Jnãneshwari', at the end of the commentary for each verse, he used to read it to the buffalo beside him and only after it nodded its head in acceptance did he proceed to the next verse!

Sãrngadeva was a siddha who lived in the same town as Jnãneshwar and his siblings. He was a thousand years old! It is said that as soon as he completed a hundred years, he would leave the body and hide himself in a nearby tree. Seeing the body lying down dead, Yama (the god of death) would leave, satisfied that the work had been done. As soon as Yama left, he would get back into his body and live another hundred years. In this way he had lived a thousand years! He performed miracles that attracted people from all over the country. One should never develop bad habits, for, habits die-hard. He lived in a huge palace attended by thousands of disciples. Wealthy devotees surrounded him. Performance of miracles is a very silly affair. A true Mahatma ignores it. This Sãrngadeva used to walk on water, produce objects, etc. Ignorant as they are, it is miracles that attract people. A real Mahatma, a Sadguru blesses 'jnãna' (knowledge) to the people and does not entertain them with miracles. Sãrngadeva developed the 'siddhi' of reviving the dead! So the dead were brought to his doors. Every morning there was a long line of the dead brought by 'its' relatives. Sãrngadeva would touch the dead and the body would jump up and walk away! That which had been brought in by four people now jumped up and walked away on 'its' two legs!

One day, Muktha bai, the three-year old sister of Jnãneshwar happened to see the long line of dead surrounded by relatives. The little one went up to one of them and inquired what it was all about. They tried to send the child away saying, "You are but a child. These are dead bodies. You may get frightened seeing them. Go away from here." But the child insisted in knowing what was going on. So they explained, "Sãrngadeva, living here in the big palace, is a great Mahan. He bestows life to the dead. So we have brought our dead to him." To their surprise, the three-year old Muktha bai said simply, "Is it just this? Even I can bring them around to life!" The people took it to be a disoriented talk of a mere child and tried to send her away. But she was not to be thrown out so easily. Some of them said, "Well! Why not let the child try?" Muktha bai went up and whispered, "Vittala!' into the ears of the dead, one by one. And all of them were up and what did they do? Unlike the ones risen up by Sãrngadeva who uttered some worldly gibbering, those that were brought to life by Muktha bai with their hands held up and clapping, cried out 'Vittala' 'Vittala' and danced away! When Sãrngadeva came out that morning he found an empty front yard! Though wonder struck for a moment he drew up the conclusion that his power must have increased to the extent of the dead being revived with the mere proximity to the walls of his palace! To his disappointment, he soon learnt that a mere child had brought all the dead to life! And it was none other than the three-year old sister of Jnãneshwar, against whom Sãrngadeva nurtured enmity.

A man who performed innumerable miracles, who lived in a huge palace, who had people thronging his palace, who had the wealthy at his beck and call, who had innumerable disciples serving him, was jealous of the poor Jnãneshwar who lived in a hut with his brothers, sister and just a handful of friends! He had attained 'siddhis' and performed miracles but could not win over desire, anger, greed and lust. One can earn any number of 'siddhis'; but, illusion ('Kevalam' Maya) could not be won over by Sãrngadeva! He was jealous of Jnãneshwar! He could not destroy desire, anger, hatred and jealousy. One who followed such a foolish ('asathu') Guru also follows him to hell. The ignorant, foolish Guru's place of destination is only hell. So, all those who take to such a Master also go only to hell. Sãrngadeva decided to settle matters with Jnãneshwar right away by showing off his 'powers'! He, therefore, saddled a lion with a snake (!) and rode on it to Jnãneshwar's hut. People thronged to see the 'great man' riding a lion. Jnãneshwar was repairing the broken down wall of his hut! When he saw Sãrngadeva come riding on a lion, Jnãneshwar sat on the wall and patted it. The wall moved up - 'tut, tut, tut'! Sãrngadeva was aghast. The foolish people looked at Jnãneswar with amazement. To ride a lion is not great for the lion is a living creature. But to make a non-living ('achetanam') thing move! The mortified Sãrngadeva jumped down from the lion and moved towards Jnãneshwar prostrating to him with every step taken! He did not feel mortified because of Jnãneshwar's ability to make the wall move. But due to the blessings ('Kataksham') of Jnãneshwar the fountain of devotion had sprung up in his heart. And he sought refuge in Jnãneshwar and begged to be shown the right path. Jnãneshwar asked Muktha bai to initiate him. Accordingly, Muktha Bai initiated him into the Nãma of 'VITTALA'. Sãrngadeva at once, then and there, threw away everything - his palace, wealth, the foolish disciples and devotees - and going to the banks of Chandrabãgha river carried on the incessant chanting of the Nãma 'VITTALA' and attained salvation. When I see the beautiful roses being sold I always wonder, "What greater thing could this person buy with the money earned in selling these beautiful roses!"

Sopãna means staircase, Nivrithi means liberation/renunciation, Jnãneshwar means knowledge and Muktha means 'avidyai'- removal of ignorance, true knowledge. Durga is one who cuts asunder the ignorance and shows the light of knowledge. Jnãneswar, Nivritti deva, Sopãna, Muktha Bai, Nãma devar, Jana bai were all great Mahans who lived to show the way of Nama Sankirtanam for the attainment of the Lord."

"GOPIKÃ JEEVANASMARANAM
GOVINDA! GOVINDA!"

< Part I

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.