NÃMA SANKIRTANA SAPTHÃHAM - 26.02.2001 TO 04.03.2001
VENUE - R.R. SABHA, Mylapore, Chennai, India.

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.

Sri Swamigal,

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

" Bhagavãn thinks up innumerable ideas to liberate the 'jivas'. Have these ideas of Bhagavãn been successful? We can emphatically say, "No!" Till date they have not been successful because Bhagavãn's creation ('srishti') is still taking place. Crores of people are still remaining ignorant. Innumerable kinds of birds, animals are still being born on this earth. Hence, Bhagavãn's ideas to take ashore the 'jivas' have not met with success till date.

Addressing Bhagavãn as Omnipotent, 'satyakãma', 'satyasankalpa' is apt indeed. But our ignorance is so deep as to even outwit the Omnipotent Bhagavãn. This 'satyasankalpa' is dumbfounded by our ignorance, "Is there no way to bring these 'jivãs' ashore?" We are an obstinate lot! We possess 'intolerable' stubbornness. We are very cautious and avoid being caught in the net spun and thrown by Bhagavãn to liberate us. And Bhagavãn possesses 'intolerable' compassion! "Try as he may I will not give up my effort to bring him ashore!" says Bhagavãn and is relentlessly creating new ideas to attract us.

As the first effort Bhagavãn gave the Vedas. All those who have learnt the Vedas are aware that the essence of the Vedas is Bhagavãn. The study of the Vedas ('adyayana') should be brought into practice. That which the Vedas teach should be brought into practice. Just chanting the Vedas is not the goal in itself. The Veda 'adyayana' is only to help us experience it. Chanting of the Gita or the Upanishads or the Vedas is only to gain the experience ('anubhuti') of what they expound. Finding his work unaccomplished through the Vedas, Bhagavãn decided to incarnate Himself on earth. He, therefore, came down to the earth as Lord Rama. Periyavãchhãnpillai Swãmy in His 'vyãkyãna' says, "Mãn kondu mãn pidipãrpole' - to catch a deer with the help of another (deer)'. A thorn has pricked the sole of a deer's hoof. When we approach it to render help the deer runs away out of fear. The reason for this is we do not belong to its class/group ('swajathi'). While another deer would be able to easily approach this one. So, Bhagavãn desires to be born as a man. We speak of 'Avataras' (Incarnations). We refer to someone as an Avarata Purusha. What does it mean? In Ramavatãr we find Rama weeping for Sita just as an ordinary man would. Doubts then arise in everyone as to how could an Avatãra Purusha behave like an ordinary mortal? The Mahãns, however, explain this as, "The Avatãra should be omnipotent ('sarvashakta') but show Himself as helpless ('ashakta'). Never should He exhibit his greatness ('prabhava') in any way." This might appear to be a simple statement to all of you who have just heard what I have said here. But for the most powerful One to behave like a feeble mortal is no simple task. This state of the One who is all-powerful ('parãkramasãli') to hide his 'shakti' and behave like an ordinary human being who knows nothing, can be comprehended only when one experiences a similar state. It is a mammoth effort, indeed! Having incarnated on earth, if Bhagavãn always remained in Bliss it would not serve the purpose; He could have remained in Vaikunta itself! Well! Having incarnated on earth if Bhagavãn were to be immersed in sorrow like we do, this too, would not serve the purpose. We, jivas, here on earth are already drowned in sorrow. We do not need a Bhagavãn to add up to this number! How then should an Avatãra be? He should always be in Bliss within but externally behave as if He, too, were affected deeply by the joys and sorrows of the world. Act like a human - 'Kapatãnkiikrita mãnusha vesham' - Wear the garb of a man and act like one. Behave like a man. And how should that man be?

When we are in the presence of God or a Mahãtma we are seized with fear. Not merely out of respect or devotion. Being Jnãnis they possess 'aparoksha jnãna', 'aparoksha drishti'. When we are in His Presence ('sannidãna') the Mahãtma can very easily read our thoughts. The very thought of all our wrong deeds hurt us deeply. Their recollection makes us feel small. We cringe with the thought of, 'How can I be in His Presence having committed such sins.' We have no courage to face it. Gathering up courage when we do somehow manage to go to their Presence what do the Mahãns do? They pour their grace on us! They do not 'see' our faults ('dosha'). But even if they 'refuse' to see our 'dosha' it is only due to the greatness of their very Presence ('sannidhi visesha') that we are able to stand before them. But for this we would hesitate to go to them.

But the pronouncement ('theermãnam') of Ramavatãra is - "A man hesitates to go to the Presence of God due to his flaws. But this sort of a situation should not arise. When we go to either God's or a Mahãn's Presence, the God or the Mahãn should tremble on seeing us! They should be amazed at us, "What a Truthful man ('Satyasanda') he is! What a righteous ('dharmãtma') man he is!" God and the Guru should tremble on seeing us/our virtues! A man should hold himself in such a position as to create awe in God and the Guru. This is the essence of Ramayana.

Rama was one such 'Satyasanda' and 'dharmãtma'. Out of devotion for Rama and with the desire to become one like Him, if we read Ramayana, appreciating all His virtues and exert even a little effort towards this we will, without doubt, become a Mahãtma. On the other hand if we feel, "Rama's virtues are too great to be adhered to but I will surrender to Him", even this would suffice. Either try to possess His qualities or out of devotion surrender to Him. If you question, "Is it enough if I do not try to assimilate Rama's qualities but just surrender to Him?" Well! The answer is simple. "Surrender to him. You will become one like Him. He will transform you!' Ramavatãra has been so great.

But has Ramavatãra served the purpose of the Lord's incarnation? No. What is the reason for this? Till date actions of Rama in having hit Vali, hiding behind a tree and the like are being questioned. So Bhagavãn decides to take an Avatãra exhibiting his entire prowess. "Tam adbutam bãlakam ambujekshanam, chaturbujam, shankagadhãryudãyudam, srivatsalakshmam galashobikoustubam".

Bhagavãn took an Avatãra that exhibited His divinity right from His birth. His birth itself is a marvel! Even as a babe Bhagavãn destroyed asuras like Putana, Trinãvarta, Sakatãsura, etc. The entire Bhãgavatam is filled with His wonderful divine lilas. One wonder after another! ('adbutam'! 'adbutam'! 'adbutam'!). This is the reason that it starts with "Tam adbutam bãlakam" (That, wonderful child!). It is filled with His wonderful feats. Krishna's life ('charitra') is an extraordinary ('amãnushya') one.

Well! Did this Avatãra whence Bhagavãn exhibited His entire glory fulfill His desire? The answer is a simple 'No' once again! Many like Sisupala abuse Bhagavãn, asuras like Kamsa attack Krishna and there have been innumerable people who have abused Him during His 'life time'. Not only this but Bhagavãn also shows His colossal form ('Viswaroopa') to Arjuna. Probably just for that moment Arjuna felt awed; wondering, "is this the One who has been so friendly with me?" but within a few days he is his old self again, having forgotten the colossal form. There is absolutely no sign of any transformation in Arjuna. He even wonders if it were some sort of a hallucination! So, in Krishãvatãra also Bhagavãn's wish was not fulfilled.

Neither the Vedas nor Rama-Krishnãvatãrãs fulfilled the wish of the Lord. Bhagavãn, therefore, felt that He Himself should not come down to the earth.

"Kalau Khalu bhavishyanti Nãrãyana parãyanãh"
"Tãmraparni nadhi yatra kritamãla payasvini"

says the Bhãgavatam.

In this Kali Yuga innumerable Sadhus will come down to the earth.

Well! How will these Sadhus who come down in this Kali Yuga be? They will not be in the garb of an ascetic ('sanyãsi') who remains aloof and away from the people, instead will mingle freely with the worldly ('samsãriis'). None of the Ãzhwãrs, the Nãyanmãrs, Pandaripura Bhaktas were sanyãsis. The Sadhus in this Kali Yuga will mingle with the simple folks, live amidst the worldly, cleanse their minds ('chitta shuddhi'), transform them into a beautiful golden flower and throw them at the Feet of Bhagavãn, even without their ('samsãriis') knowledge.

What is the technique ('upãya') that they will adopt for taking the 'samsãriis' to the Lotus Feet of the Lord? Will they advocate 'tapas' (penance) or yoga or Veda 'adhyayana' (study of Vedas) or 'karmanushtãna' (rites and rituals)? 'Alam teerthaih, alam vrathaih', says the Bhãgavatam There is no dharma greater than the Bhãgavatam. In Kali Yuga it is just not possible for anyone to perform tapas, yoga or Vedanta vichhãra (Self-enquiry). It is not so easy to conduct Vedanta vichhãra. This is easily said than done! One may at the most discourse ('upanyãsa') that Atma and 'anãtma' are different entities. Even those who discourse have no such experience! Then of what use will such a discourse be? One can only proudly declare that he had attended a Vedanta lecture! It will only amount to being a pastime, as it has not come to be experienced even a little ('kinchit'). Even after listening to such lectures one is not encouraged/induced into doing dhyãna. On the other hand, under the wrong impression created, one may end up calling himself God! Advaita says I AM God! Does it not? A wrong inference of the Advaita philosophy will only fatten up one's ego ('ahankãra').

Of what use is that Sanyãsa which has not helped one in conquering anger, lust, etc.? If one who has taken up Sanyãsa has not been able to give up coffee or tobacco or betel leaves, then of what use is such a sanyãsa? They are unable to sacrifice even the smallest of pleasures ('alpa sukha'). Instead they move about in a silver, golden palanquin! Such people take care of only their own interests and not of the world! In what way are such people useful to us? They may at the most earn fame for doing 'great' work!

MAHÃNS AND SADHUS ARE THOSE WHO ARE FULL OF COMPASSION FOR THE SIMPLE FOLKS OF THE WORLD AND LIBERATE THEM BY GIVING THEM BHAGAVÃN NÃMA (NAME OF THE LORD)!

What is the reason for using this technique of Bhagavãn Nãma? No dhyãna or yoga will bear fruit as we possess no such power to perform these. We may, out of conceit boast of performing dhyãna or yoga. Bodendra in Nãma Siddhanta says that he conducted an enquiry into why people did not take to Rama Nãma, which was so easy and simple to chant. He puts forth his findings in the following words, "Since it is so easy and simple, none takes to it!"

The reason for this is that everyone desires to do something 'grand' even though none possesses the aptitude. Everybody is aware of his shortcomings yet one desires to proudly declare that he is doing dhyãna, yoga, etc. But the truth is all these people are only deceiving themselves. In Kali these paths do not suit us. Well! What about the 'Nãma' (Name of the Lord) that you advocate? Nãma chanting will ultimately take you to the same goal that Vedanta vichhãra or Yoga or 'Karmãnushtãna' takes one to. Through Nãma one can attain the highest state. The Ãzhwãrs, the Nãyanmãrs, Thiagarãja Swami, Pãnduranga Bhaktas, Chaitanya Mahaprabhu have all shown that one CAN attain liberation through mere chanting of Nãma. Even today we find Sãdhus who have attained the highest state through mere chanting of Nãma. This is the glory of 'Nãma Sankirtana' -- An absolutely easy, simple path.

Bhagavãn is easily entranced by music ('Gãna'). There is none in the world who is not attracted to music. People speak of 'Trivedi', 'Chaturvedi'. A mother sings lullaby to her little baby in the cradle. She sings, "nee yãro! nãn yãro!" (Who are you? Who am I?) Our religion is one, which teaches Vedanta even to a just born baby! The mother does not even stop to think if it can understand! Vedanta even in a 'lullaby' that is just the beginning of life. The crying baby calms down and the mother goes to attend to her household chores. Immediately the baby sobs because the baby had not gone to sleep; the singing of the mother had calmed down the baby. The innocent baby is bound by music ('gãna'). A snake, which stores poison in its fangs, also sways its hood in rhythm to the playing of 'magudi' (the instrument of the snake charmer). If an innocent infant and a venomous snake are both enamored by music, then, will not the omnipotent Bhagavãn be captivated by music? The whole world is fascinated by music.

'Gãna'-music is the easiest way to attain Bhagavãn. All the Vedas are pure. It cannot be said that one is greater than the other. Be it Yajur or Sãma or Rig, all the Vedas are pure. Even though all the Vedas enjoy the same status, the Ãzhwãrs or the Nãyanmãrs or the other Bhaktãs sing, "Chandiran thalayil aninda Sankaran Sãmavedi!" Sankara (Lord Siva) who wears the crescent on His head is a Sãma Vedi. In Gita, Bhagavãn says, "Amongst the Vedas I am Sãma Veda". The Bhaktãs address the Lord as, "Hey! Sãma gãna priya! Sãmagãna lola!" Why is Bhagavãn called as 'Sãma gãna priya?' Why not Rig Veda priya or Yajur Veda priya or Adarvana Veda priya? Does He not like the other Vedas? Are these Vedas not pure? Since Sãma Veda is in musical form Bhagavãn loves it. Music attracts Bhagavãn.

How did we acquire Ramayana? In Ayodhya, having sacrificed Sita, Ramachandra Prabhu is in silence and solitude. He, therefore, appears majestic. After attending to His royal duties he gets back to His room. He shows a deaf ear to anyone who speaks about Sita to Him. He behaves as if he is in no way connected to Sita! But in the solitude of His room he sheds tears thinking of Sita. Filled with love ('prema') within He sports a rough exterior. Therefore, nobody is able to approach Rama. It is at this time that two young children sing the life of Rama on the streets of Ayodhya. In Ramayana, Valmiki says that Rama was an adept in Sangeetha Shastra (Music shastra). Valmiki explains that Rama knew the intricacies of music. These two children who went about singing the life of Rama on the streets of Ayodhya were very fine looking. Valmiki writes, "If Rama were to look at His own reflection in the mirror and call out to it and the reflection took a young form and came out how would that be? These two children seemed to possess such a form!"

Their melodious rendering of Ramayana was heard and enjoyed by Lakshmana, Bharata, Shatruguna and all the others. All of them desired Rama to hear this since it was the story of Rama. But none of them had the courage to approach Him with this request.

Once Rama was strolling around in His garden. The melodious singing of the two children reaches His ears. Rama at once enquires of Lakshmana, "Lakshmana, where does such melodious music come from? Who is singing so captivatingly?" Lakshmana informs Rama, "Brother! Two children have come to our Kingdom. They resemble you very much and are going about the Kingdom singing the story of our family. You should definitely listen to them." Rama replies, "It would not be proper for me to invite them to the court and ask them to sing my life. Let them come to Naimeesãranya where a Yajna is to be held and sing there." Rama is anxious to hear the two children not for the reason of listening to his life being depicted; instead to listen to how Lakshmana, Bharata, Shatruguna, Pirãtti (Sita) had all sacrificed their lives for His sake.

Rama invites the two children to Naimeesãranya and requests them to sing Ramayana. "Tapaswãdhyãyaniratam……." - the children begin to sing. Totally engrossed in their singing, Rama slowly moves up to the children and with tears flowing from His eyes listens to the rendering of the 'Divya Charitra' (the divine life history). The glory of Ramayana lies in the fact that the very first rendering of Ramayana on stage ('arangetram') was heard by Lord Rama Himself! At close the children sing, "All the people of Ayodhya are content and comfortable. Rama is their protector. This is the reason for their well-being. Henceforth, anyone who reads or listens to Ramayana will enjoy all comforts." "Vishnorbalam vardhate" -- Even Vishnu receives His strength from this. But Rama's family is suffering till date. Sita and Rama have been separated. The children are wandering about like orphans. The children explain that Rama was undergoing sufferings as He had no protector But since Ramayana has now come as His protector the sufferings of Rama's family has at last come to an end!

So what has given Ramayana to the World? 'Gãna' - music! Attracted by music Rama desired to listen to it. Therefore, music attracts Bhagavãn.

In Bhãgavatam, Bhagavãn performs 'rãsa' with the gopis. But, Bhagavãn disappears since the gopis are seized with what is known as 'sowbhaga mada'. Gopis yearn to see Bhagavãn again and play lila. They do not then perform dhyãna or yoga or mantra japa or go on fast. 'ruruduh suswaram rãjan'- they sing Gopika Geetham. As soon as they sing Gopika Geetham Bhagavãn appears before them. So, it was music that attracted Bhagavãn here. This is the reason that one finds 'pancha geetam' in Bhãgavatam. Just as there are pancha ratna keertanãs of Thiãgarãja Swami the five 'geetas' in Bhãgavatam are known as 'pancha geetam'. Thus, music attracts Bhagavãn.

So, in Kali Yuga neither Vedic dharma nor sanyãsa dharma can be scrupulously followed. If one claims to, then it is only a deception ('vesham').

THERE IS ONLY ONE DHARMA FOR KALI YUGA

"BHÃGAVATA DHARMA!"

What is the testimony for this Bhãgavata dharma? unchavritti - this is part of the Bhagavata dharma. One goes on the street with a 'begging bowl' singing the Names of the Lord and people offer 'akshatai' (rice) in it. Fingers are pointed at this practice saying that Shastras do not advocate it. But it is not so.

In Ramayana, Kausalya (Rama's mother) tells Rama,
"Adhrushta dhukko dharmãtmã
Sarva butha priyam vadhah
Mayi patho dasharathath
Kathan unchena vadhayeth"

"Hey! My son! Without a second thought you have decided to go to the forest. Who will cook food for you? Take me along. Take unchavritti and I will cook for you." So Kauslya asks Rama to take unchavritti. While listening to this sloka Sadguru Swamigal, immersed totally in it, cried out, "Let not Rama go out for unchavritti. Instead, I will, for His sake!" Thus, Ramayana endorses unchavritti.

In Mahabharata we find the following incident.
There was a Brahmin by name Padmanabha. He approached the learned Pandits and enquired of them, "Show me the way to attain moksha." All of them advised, "Take up sanyãsa (ascetic life) and do Vedanta vichhãra. This is the only way to attain moksha." But the Brahmin explained, "I love my family. I cannot shirk them off. So ascetic life is not for me. I wish to remain in a householder's life and attain the same status that a sanyãsi attains!" They then advised him to approach Dakshaka (the Serpent in Deva Loka) who was proficient in the Shastras. When the Brahmin reached Dakshaka's home his wife informed him that Dakshaka had gone to Surya mandala. He had gone to serve as the rein (girdle) to Surya's horses that pulled Surya's chariot. Refusing the hostess's hospitality the brahmin awaited the host. Dakshaka returned after a time. Bad tempered even by nature what to say of the one who had just returned from the hot Surya mandala? Venom was pouring forth from him even as he entered his home. His wife calmed him down and just as he sat for food informed, "We have a guest at home. How can we have food without offering him?" And she explained the presence of the Brahmin Padmanabha. The calmed down Dakshaka met the guest and learnt the purpose of his visit. He then narrated the following to Padmanabha. "While I was working for Surya in Surya mandala I saw a light brighter than even Surya cross our path and move up in space. Surprised I enquired of Suryanãrãyana murthy, "what is this light brighter than even the Surya mandala?" Suryanãrãyana murthy explained, "A unchavritti Brahmin from the Bhoo loka (earth) has attained the highest state. It is he who is moving up!" The next moment the Brahmin left for his home and took to the practice of unchavritti.

Unchavritti is not a 'panjavridhi' (vocation of the famished) but a 'bãgyavridhi' (vocation of the blessed!). It is only 'the blessed' who will be able to take unchavritti and it is only 'the blessed' who will be able to drop the 'atchadai' (rice) in it.

Similarly, in Bhãgavatam, too, we find that it was only a unchavritti Brahmin who brings Krishna and Rukmini together. So, in this Kali Yuga only Bhãgavata Dharma will work.

It is only music that attracts Bhagavãn. There is a general opinion amongst the people that Bhajan need not be sung melodiously ('susvaram'); 'rãga' or 'thãla' need not be given any priority in a bhajan. 'rãga' and 'thãla' are meant only for musical concert ('cutchery'). It is not so. This is a wrong notion amongst the people. In devotion one can sing to his ability. But it does not mean that one should not sing melodiously with 'rãga' and 'thãla'. What is the difference between a musical concert and a bhajan? In the former, the singer/musician desires to please the audience and receive an ovation from them, whereas in the latter, the Bhãgavat desires to please Bhagavãn.

It is 'cutchery'(music concert) when we try to please humans but a Bhajan when we try to please Krishna!
What is 'Gãna' (music)?
Even 'Eka Nãma' (single Name of the Lord) is 'gãna'! The highest form of 'Gãna'! Rama Nãma! The chanting of just Rama Nãma itself is 'Gãna'! This is a "Mahã Mantra' ( a great mantra)! Innumerable Mahãtmãs have attained the highest state through just this one Mantra. One need not be in awe of any other path. If we take a tight grip on this one path, by repeatedly saying the Nãma, we can earn everything - wealth, health, harmony in family and outside, long life and Moksha. Adi Sankara has said, "Prosperity overflows in the home that reverberates with Hari Nãma Sankirtana!." This Kirtan itself will earn everything for you. But all that is required is deep involvement in the Kirtan.

If you question me, "What is the testimony for this and how do you declare this so boldly?" (pointing to the pictures of the three Mahãtmas) - "Well! It is only because of these three - Bodendral, Sridharayyaval and Sadguru Swãmy - who are here and since it is the path shown by these three that I so boldly declare this as the only path out in Kali Yuga! "

"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.