Pratishtta din’ of Sri Nidhi Kalyana Mantap, Nangallur, Chennai. March 10th 2004 (Hare Rama Hare Krishna Maha Mantra was chanted for seven continuous days (from 6 a.m. to 6 p.m) by the members of Gokulam Mandali and other local residents at Sri Nidhi Kalyana Mantap, Nanganallur, Chennai, from 4th March to 10th March, 2004) His Holiness Sri Muralidhara Swamiji's benedictory address on the concluding day Sri Swamiji has been rendering ‘Upanyãs’ (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 ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

Usually, there are nine ‘grahãs’ (planets) in a horoscope. Are there not? But, there is one more ‘graha’ (planet), the tenth, which can make all these nine ‘grahas’ sit quietly, like a snake shut up in a box, ripped off their power to carry out their work. And that is Guru’s ‘krupa’ (grace). All the planets of the horoscope on which Gurudev’s grace falls become powerless. ………..His Holiness Sri Sri Swamiji

Sri Swamiji,

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

“ Bhagavan Nãma Bodendra Saraswati has written innumerable ‘grantãs’ (books) in connection with ‘Nãma siddhãnta’ (the philosophy of the Divine Name). Today, many of them are not to be found. ‘Bhagavan Nãma Rasodayam’ is the most important of all his ‘grantãs’. The learned say that this ‘granta’ contains the substance of all the other ‘grantãs’.

‘Bhagavan Nãma Rasodayam’ consists of 8 ‘ullãsam’, i.e chapters. In the first ‘ullãsam’ Sri Bodendra conducts an enquiry (‘vichãra’)
- ‘Is merit accrued due to performance of Bhagavan Nãmasankirtan?’
He delves into this. What is the reply coming forth from him?
- ‘No one can demur that merit is accrued due to Bhagavan Nãmakirtan’.
All are aware of this. The Shastras admit this - ‘sarva Shastra sammadam’

What precise ‘vichãra’ does the Swami conduct and what is the conclusion that he arrives at? It cannot be refuted that merit is accrued due to Bhagavan Nãmakirtan. This has been admitted by all the Shastras. However, he concludes, ‘only due to merits earned in crores of births does Bhagavan Nãma come on our tongue.’

Now, what is the proof (‘pramãna’) of any merit earning acts (‘punya’) to our credit? It is certain that we have done ‘punya’. What is the evidence? So many of us have gathered here and are performing Nãmasankirtan! Are we not? We are chanting Bhagavan Nãmakirtan. We know from Bodendra’s ‘hrudaya’ (heart) that the reason for Bhagavan Nãma being uttered by us is only due to ‘punya’ accrued from meritorious acts performed in crores of ‘janma’ (birth).

‘Atha vaishnavachitteshu drushttva Bhaktim aloukikiim
nijalokam parityajya Bhagavãn Bhaktavatchalah’ (Bhãgavata Mãhatmyam 4:1)

The Bhãgavatam speaks of the Presence of Bhagavãn. Where can Bhagavãn’s Presence be felt? Does Bhagavãn come to the place where a big temple has been constructed? Or does He come where granites have been laid? No! Bhagavãn does not come just because a temple has been built.
‘Drushttva Bhaktim aloukikiim’ - the Bhakta in whose heart Bhagavãn sees extraordinary Bhakti
‘Nijalokam parityajya Bhagavãn Bhaktavatsalah’ - giving up His real abode (Vaikuntam), Bhagavãn is pleased to be where the Bhakta is. He is ‘Bhakta vatsala’.
Bhagavãn is highly pleased to remain in such a place.
Thus speaks the Bhãgavatam.
‘Paramãnando chinmurtih madhuro Muralidharah!’
Bhagavãn is highly pleased to remain in that place.

Therefore, where is Bhagavãn? We know not in which Divya desam Bhagavãn is.
But, He is very much (present) here. What is the reason for Bhagavãn being present here?

There are several ways of worship (‘upãsana mãrga’). Bhagavãn accepts only ‘sãttvic bhakti’ (‘satva’ is quality of goodness/purity). Bhagavãn likes only that bhakti which is done with ‘sãttvic hrudaya’ (pure heart). Acquiring Bhakti is rare (‘durlabam’) indeed. Generally Vedantins would say, ‘bhakti’ is for those who are not ‘adhikarris’ (the deserving) for Jnana; one who is unable to leave for the forest with ‘vairagya’ (renunciation) and do tapas; one who is unable to make the mind one-pointed should take to Bhakti.’

But, I do not accept this concept. What I say is, “Let the one who cannot do Bhakti go out to do tapas!” Bhakti is ‘rasa roopa’ (filled with deep, soft feelings). So, let the one who cannot do Bhakti leave for the forest to perform tapas.

One cannot do Bhakti by his own endeavor; Bhakti is earned only by virtue of Guru ‘krupa’ (grace) or Bhagavan’s ‘krupa’. Bhakti has to be born (out of Bhagavan’s or Guru’s grace). It cannot be developed through our own effort. Bhakti is not born in that manner.

If a man is asked to clap his hands, he can clap his hands; if he is asked to stand up he can; if he is asked to sit, he can sit. But, if he were asked to do Bhakti how would he do it? Bhakti is not something that is to be ‘done’ but it has to be born (from within). Bhakti should be born. How will that Bhakti be born? Through Guru’s grace!

Well! When can one earn Guru krupa? When God decides to bless a person, he receives Guru’s grace. One has to be blessed with Bhakti; and that is blessed only by God/Guru.

One can perform tapas. One can go without food for 10 days. One can go without sleep; one who has mental strength (‘mano bala’) can go without sleep or food. There are many who clap their hands for seventy days to have their names entered in the Guinness Book of World Record. There are some who keep standing the whole day. Do not people try all such gimmicks just to have their names entered in the Guinness Book? In the same manner tapas is easy to do. But, earning Bhakti is rare.

Only one who cannot do Bhakti should go to Vedanta and we do not accept/appreciate the statement that Bhakti is for those who are unable to do Vedanta vichara.

Earning Bhakti is rare (‘durlabam’) and earning Bhakti without any intention behind it (‘nishkãmya bhakti’), is rarer. When Bhagavãn is highly pleased and asks us what we need, instead of requesting this or that, ask of Him, “Oh! Father! Give Thyself unto me. What else do I need?”

A man sees a plantain tree. He finds a person using its leaf as a plate to have his food. Another person brings home the unripe plantain and cooks ‘curry’ out of it. Another eats its fruit. Another cooks the plantain flower for food. The stem is also cooked for food. The fiber (‘vãzha nãr’) from its bark is used for stringing flowers. This man realizes the usefulness of the plantain tree. Hence, he plants one in his own garden at home. The whole tree is useful in various ways (‘sarva proyojana vruksham’).

A man goes to the temple and sheds tears, ‘oh! Lord! I need a job.’ His prayer is answered. If one prays for marriage it comes through. If a child is desired, a child is born. If Bhagavãn, the ‘Kamadhenu’ (the celestial cow) and ‘Kalpaka vruksha’ (the Divine Tree), is brought home and a place offered (for Him) in our heart (‘hrudaya’) we are blessed with everything! Aren’t we? There is no need to go about seeking one after another but all our desires are fulfilled!

Earning Bhakti is rare (‘durlabam’)
Attaining ‘nishkãmya bhakti’ (devotion without any intention behind it) is rarer.
Earning this ‘nishkãmya bhakti’ for Krishna is rare,
and earning it in the path of Nãmakirtan is rare indeed!
Oh! It is a ‘sãttvic’ sadhana! Don’t you realise it?

Which sadhana are ‘rajasic’ and ‘tamasic’? The one in which the need for innumerable articles (‘dravya apeksham’) arises, becomes ‘rajasic’. What happens if a work or bhakti or sãdhana can be performed only through collection of things, printing and distributing notices, collecting funds towards this end, building ‘kundam’, making ‘pandal’, etc.? Our mind would delve only in carrying out these works. And these are ‘rajasic’ tendencies and not ‘sãttvic’.

What is required for Nãmakirtan? We have been blessed with a tongue and a ‘Nãma’ (‘Nãkku irukku, Nãma irukku’). Have we not been? Nothing else is required. Since it is an easy sãdhana it is a ‘sãttvic sadhana’.

The very instant we have developed a taste for the Divine Name (‘Nãma ruchi’) and are seated here chanting the Nãma, it is certain (‘sarva nischyam’) that all of us are ‘sãttvic Bhaktãs’! No other proof is required. Did I not say that ‘sãnnidhya’ of Bhagavãn is born in a place as a result of Nãmakirtan and all auspiciousness come about there? And that Bhagavãn is highly pleased in such a place?

Well! Purushottama sannidhi is a Divya Desam near Nãngoor. Once, the Perumãl in this Purushottam sannidhi was stolen. People were aghast; they were at a loss to know what to do. It was the ‘Utsava murti’ that had been stolen. It was a beautiful idol. This Divya Desam is an important one amongst the Nangoor Divya Desams. A complaint was lodged with the police. But, in the meanwhile the devotees performed ‘Hare Rama’ Maha Mantra Kirtan for three days. Within three days the thief was caught.The idol and all other stolen things were recovered. How were they all recovered within three days? When Nãmakirtan is performed the ‘sannidhya’ of Bhagavãn is created in the place of performance. Once the Presence of Bhagavãn is born, everything becomes supportive (‘anukoolam’).

Tholaivillimangalam, a Divya Desam, is known as ‘Twin Tirupathi’ (‘Rettai Tirupathi’). The Perumal there is known as Aravinda Lochana. Our eyes swell up with tears on seeing these Divya Desams. What is the reason for this? They are in a dilapidated state. This Divya Desam was also in such ruins. None would ever dare to go anywhere near the Temple as it was in a very bad shape. While it was in such a ruinous condition ‘Akhanda Nãmakirtan’ (continuous chanting of the Divine Name) was performed here. Today, these two Divya Desams have risen to a good condition. Today the Perumãl here has an elephant! How did the situation improve? Nãmakirtan! No printing and distribution of notice for collection of funds but performance of Kirtan!

Wherever Satsang takes place, wherever Bhagavan Nãmakirtan is performed there Bhagavat ‘sãnnidhya’ is born. If ‘sannidhya’ is born Bhagavãn becomes verily ‘suprasanna’ (pleased).

At Guruvayur we conducted ‘Bhãgavata Saptaha Shatakrutu’. A ‘pandal’ was put up just outside a building and 108 Bhãgavats were accommodated there (for Bhãgavata pãrãyana). Kirtan on the streets (‘veedi bhajan’) was performed early in the morning followed by Bhãgavata pãrãyana until noon. This used to be followed by bhajan and later in the evening through night Divya Nãmakirtan. This was the daily schedule for the seven days of ‘Bhãgavata Saptãha Yajna’. It was summer just as it is here today. It was held during this period as it was vacation time and it would enable all to participate in it. It was ‘Vaikãsi’ ‘Anusham’.

There were no rains before the ‘Saptãham’. And there were no rains during the seven days of the ‘Saptãham’. Had it rained during the course of the ‘Saptãham’, the ‘Saptãham’ would have come to a stop, as the ‘pandal’ would have given way and not a single Bhãgavata could have sat there. On the concluding day (‘poorti din’) all of us set out to Narayan saras (as the pond of Guruvãyurappan is known as) with Premika Varadan-Mãdhuri Sakhi, for ‘Avabhruta snanam’ (the Holy bath at the end of a ‘utsav’). The instant we stepped out of the place of ‘Saptãham’ for the Holy bath it began to rain heavily! There had not been a single drop of rain during the seven days. But, now it began to pour cats and dogs. Why and how? Bhagavãn was highly pleased!
Do not grieve that there is no rains. There will be heavy rains this year. This is certain. We shall not let go of Bhagavãn ! There will be heavy rains in Madras.

Well! Why should Nãma japa be performed for seven days? We perform archana for Bhagavãn. We chant the ‘ashtotram’ while performing ‘archana’. There is a specified number in it - 108. Why? We perform ‘sahasranãma’ archana - performing archana chanting the 1000 Names of Bhagavãn. Why? These are ‘japa sankhi’ in Mantra Shastra. Performing japa of a Mantra 108 times or 1008 is prescribed in the Mantra Shastra.

In the same way, Rudram is chanted 11 times (‘Ekãdasa Rudra’) to please Lord Parameshwara. Japa should be performed for seven days to attain ‘siddhi’ of the Moola Mantra. This is the ‘vidhi’ (regulation).

Why is it 7 days and not 6 or 5 or 8 days? What is the validation for this?

In Bhagavatam, Dhruva Swami goes to perform tapas
- ‘Tatãta gacchãm bhadram te yamunãyãstatam shuchi |
Punyam Madhuvanam yatra sãnidhyam nityadã Hareh’ || (4:8:42)
------ “Go to Madhuvan!” Narada instructs Dhruva.

Narada informs Dhruva, “There is a forest (‘vanam’) called Madhuvanam near Vrindavan, on the banks of the Yamuna.”
Today this area is known as Mathura. It is Bhagavãn Krishna’s Avatar ‘stala’ (place of birth).

Child Dhruva enquires of Narada as to how he should go about his dhyana.
Narada describes in detail the ‘dhyana rupa’ (the form to concentrate/meditate upon)
to the child to help him meditate upon the Lord --
‘Prasãdãbhimukham shasvatprasannavadanekshanam |
sunãsam subhruvam chãrukapolam surasundaram’ || (4:8:45)
tarunam ramaniiyãngam…. (4:8:46)
-- ‘The Lord should be meditated upon in a form with a pleasing appearance, a beautiful nose, beautiful eyebrows, charming cheeks, beauty that stuns even the Devas……’

Narada then gives ‘upadesa’ of the very important Mantra - ‘Dwãdasãkshari Mantra’ that contains 12 letters. It is a Maha Mantra. What does the Sage advise Dhruva after this? “Sapta-rãrtam prapattan!’ - “chant for seven days!”
“You will be able to see the Devas moving about in the sky.”
Thus, does Narada advise the rule of that Mantra Shastra - “chant for 7 days.”

Since 7 days is a ‘vidhi’ (rule/regulation) for Mantras, we performed ‘Nãma Saptãha Yajna’. Srimad Bhãgavatam is also performed as ‘Saptãham’ (reading for 7 days). There are ‘sapta samudram’ (7 oceans), ‘sapta punya nadhi’ (7 Holy rivers), ‘sapta mokshapuri’ (7 liberation bestowing Holy Cities). Our Religion speaks of the significance of 7.
This Nanganallur, that is Nangai Nallur, is a land (‘bhoomi’) where Mahans have performed tapas (spiritual austerities). In 1954, Maha Periyava camped at Sanskrit college and visited various parts of Madras. After visiting the Madras airport he came here. This place is called Pazhavanthãngal. Periyava lay on a ‘pyol’ (of a house) here at night. The next morning while leaving this place he said, “Many Mahans have done tapas in this place. I saw all of them last night while in dhyana. All of them still live here below the earth (‘bhoomi’). In days to come several temples for the various gods would come up here.”

Maha Periyava said this in 1954. Today we are witnessing it. Guruvayurappan Temple, Karumãriamman Temple, Lakshminrisimha Temple, Hayagreeva Temple, Rajarajeswari Temple, etc. are all found here. No God has been left out. All Gods have a Temple here. All temples here are very popular, too. Just as Maha Periyava had proclaimed all Gods have a Temple here.

One may say, ‘the name ‘Nanganallur’ does not sound ancient.’ But, the word ‘Nanganallur’ has come from ‘Nangai’ nallur. ‘Nangai’ means Mahalakshmi. It is a place where Sita lives.

This ‘Akhanda Nãmakirtan’ has taken place on the land where there are temples for all Gods, where several Mahans have performed tapas. It has taken place for the past 7 days. It is said, ‘Dharmam Bhãgavatam kalau ati sukham’ - In Kali, it is only Bhãgavata dharma that is an easy and enjoyable Dharma (‘sulaba, sukha dharmam’). It is a Dharma that all can follow.

What is Bhãgavata Dharma? Bhãgavata Dharma is verily the way shown by Srimad Bhãgavatam! And what does Srimad Bhãgavatam show as Dharma?
Externally, it is the performance of ‘prabodanam’ for Perumal in the morning, taking ‘unchavrutti’, doing ‘pãrãyanam’, ‘Nãma japam’, narrating story or listening to story - all these are external Bhãgavata Dharma. By following this external Bhãgavata Dharma we earn Jnana (knowledge), Bhakti (devotion) and Vairagya (renunciation). This is ‘sukshma’ (subtle) Bhãgavata Dharma. Many Mahans have lived to exemplify this.

Once, there lived a Mahan by name Ãlangudi Periyava. He was a householder. Even while living in the family he used to do ‘pãrãyana’ (read) of Bhãgavatam.

One day he was doing ‘pãrãyana’ of Srimad Bhãgavatam. It was the chapter of Nrisimha Avatar. In this chapter, the classmates of Prahlada question him, “Prahlada! You are asking us to utter, ‘Narayana! Narayana!’ You are a prince. You live in a palace. Your father has earned lots of wealth for you. Even if you do bhajan you will get food. You can live comfortably. Are we not poor people? We can earn only if we work. Should we not find some good employment? We can find employment only if we are well educated. You are asking us to do bhajan during study time. How do you justify this?”
What does Prahlada reply?
“Before sending us down to the earth, Bhagavãn decides the parents through whom we should be born, the place of our residence, the time of our death - all these are predestined - wherefrom we would receive our food this morning has also been written by Him. Every grain that is eaten has the name (of the one who would consume it) on it! Since Bhagavãn sends each one down to the earth only after sending down whatever is needed by each, all these will come by even without your effort. Do Bhajan and Bhagavãn will take care.”

On reading this Ãlangudi Periyava left home. He wandered about as ‘avadhoota’ (naked). He reached the outskirts of Mudikondan village and sat below a tree. People mistook him for an insane person, as he sat without any clothing. With much caution they went close to him. They heard him saying,
“Janmãdasya yatoanvayãditarata chãrtheshvabhijna swarãt
tene Brahma hrudãya ãdi kavaye muhyanti yat soorayah
tejovãrimrudãm yatha vinimayo yatra trisargomrush ………”
He was uttering the Bhãgavata sloka without stopping even for a moment.

‘Oh! Seems to be a great man!’ they thought.

They invited him, “Please come to our village for ‘bhiksha’ (food)”.
Ãlangudi Periyava said to them, “I am not in want of ‘bhiksha’. I am not a sanyãsi who yearns for food. I will come only if all of you would care listen to the Bhãgavatam. I am ready to narrate Bhãgavatam to all. But, are you all ready to listen?”

Is it not sheer fortune (‘bhagyam’) to listen to the Bhãgavatam from such a great Mahan?
As soon as they said, “We are ready to listen to the Bhãgavatam,” he agreed to come into the village. The people said to him, “Please take ‘niyama sanyãsam’ (sanyãsa as prescribed by the Shastras), as ladies would also come to listen to the Bhãgavatam.”
He, therefore, received ‘sanyãsam’ from a Sanyãsi living in a nearby village. He received ‘kãshãyam’ (the ochre robe), ‘dhandam’ (the staff of an ascetic) and ‘kamandalu’ (the vessel used for carrying water) and came into the village to narrate the Bhãgavatam. Why did he take sanyãs? To discourse on the Bhãgavatam!

It was extremely difficult to attend his discourse. What was the reason? While discoursing he expected everyone present to have full concentration in his discourse. Their attention should not move this way or that, even a little. Even if it happened to drizzle or rain nobody should turn his head. As it was a village, he would sit on the ‘pyol’ (the cement platform just outside, running along the front of the house) and the audience would sit on the street that would be swept clean and sprinkled with water mixed with cow dung. As people sat with the sky as the roof, water droplets would drop on them when it began to drizzle. If people happened to look up at the sky he would hit his head against the wall. He would lament, “Oh! While I am narrating the Bhãgavatam to them how can their attention be drawn to the rains or anything else?” He would blame himself, “I do not possess the power to hold their attention. I do not possess that kind of a ‘tapas’.”

Once, people were listening to his discourse on the Bhãgavatam. Ladies were seated in a row on one side and Gentlemen on the other side. Just as they were listening to him, they noticed a venomous snake enter the place. Everyone was scared stiff. They dreaded to think of their fate, ‘if we get up and leave, the Swami might curse us; if we continue to sit the snake might bite us!’ They did not know whom to fear - the ‘sãpa’ (the curse) or the ‘sarpa’ (the snake)! The snake crawled between the two lines of Ladies and Gentlemen and went upto where the Swami sat. It curled up below his wooden seat.
After the discourse all of them went up to him and reported about the snake. He asked, ‘where is it?’ They pointed to the place below the wooden seat. He lifted it but there was no snake there!

He had attained the highest state of Jivan Mukti through mere ‘pãrãyana’ (reading) of the Bhãgavatam. There was no other sãdhana. There was no other sãdhana at all. Just through ‘pãrãyana’ he had attained the highest state (‘stiti’).

There are numerous incidents in his life to illustrate his state. .

One day, selecting ‘Gajendra stuti’, he was discoursing on ‘Gajendra moksha’. That day he narrated, ‘an elephant was caught by a crocodile. The elephant sang the praises of the Lord and the Lord came rushing to save the elephant.’ There was an atheist amongst the audience.

The Swami used to go for his bath in the village pond at 3 a.m. One evening, this atheist somehow managed to leave a crocodile in the pond. When Ãlangudi Periyava went for his bath to the pond early the next morning, the crocodile caught hold of his leg. This atheist who was present there said to him cynically, “Yesterday did you not say that Gajendra cried out and Bhagavãn came and saved him? Chant that now.”
At once, the Swami lifted both his hands and chanted the ‘Gajendra stuti’. Immediately, the crocodile was thrown off as if struck by a ‘Chakra’ (Divine Wheel). The atheist rushed upto him and fell at his feet. He sought apology and said, “Swami! I have committed ‘Bhãgavata apachãra’ (disrespect shown to a devotee of God) unknowingly. What treatment shall I give for this wound (on the Swami’s leg)?”
The Swami said to him, “Yesterday did I discourse only on ‘Gajendra stuti’? Did I also not say that the Atma and the body are different? So, bring boiling hot oil and pour it into the wound. You can test that also. That is the medication for it.”
How did this high state of Jivan Mukti been attained? Through mere ‘Bhãgavata pãrãyanam’.

There once lived a Mahatma by name Mãyavaram Periyava. In those days there were no Town buses from the Railway station. People who came by train used horse driven carts (‘jatka’) or carts pulled by ox. When someone rode in it, Mãyavaram Periyava would catch hold of the bar behind and run along narrating the Bhãgavatam to them. The driver of the cart would whip him. But, he would not feel the whipping at all!
‘Unmatha (mad), mookha (dumb), jadavat (inert)’ - the Bhãgavatam speaks of the state of the Jnani. He was in that state (‘avasthai’) through mere ‘Bhãgavata pãrãyana’ (reading the Bhãgavatam).

Well! If we do not know to do ‘Bhãgavata pãrãyana’, it is enough if we can listen to the Bhãgavatam! Bhãgavata ‘sravanam’ (listening) is enough. What is the easiest sãdhana for Moksha (Liberation)? If someone could narrate the Bhãgavatam well, listening to it is an easier way than doing japa,dhyana. Just keep listening to it.

If you would listen to the story you would attain Moksha! Can you find such a ‘mãrga’ (way) elsewhere? If you listen to the Bhãgavatam, you will attain Moksha. What sort of a Moksha? Not ‘krama Mukti’. The state that had been attained by doing Vedanta vichãra, the state that Jivan Muktãs like Ramana, Ramakrishna Paramahamsa, our Maha Periyava had attained through destruction of the senses (‘indriya nigraha’), severe spiritual austerities (‘tapas’) can be attained by mere ‘katha sravanam’ (listening to the story). Can there be an easier ‘mãrga’ (way)?

Doubt may arise, ‘Just by listening to the story can such a high state as Jivan Mukti be attained? What is the evidence for this?’
‘Parikshit!’
Parikshit just listened (had no time to practice what was heard) to the story for seven days. (And he attained Moksha on the seventh day).

Many a Dharma has been spoken in the Bhãgavatam. Many a Dharma has been spoken in ‘Ekãdasa skanda’ (11th Canto). In the charitra of Jada Bharata, in his ‘upadesa’ to king Rahugana, Jada Bharata expounds on all the Vedanta ‘Tattva’. Yoga Shastra appears in ‘Amruta madanam’ (churning the ocean for the Divine ambrosia). But, did Parikshit have time to practice all these? No! He only listened to the story these seven days. As soon as he listened to the story he went off to Vaikuntam!
So, for the attainment of the highest state there is no way easier than listening to the Bhãgavatam.

Why 7 days have been prescribed to listen to the Bhãgavatam? The curse was, ‘on the seventh day Parikshit would die’. The Rishi kumar (son of a Rishi) cursed that Parikshit would die on the seventh day. Why did he not curse that Parikshit should die on the 6th or the 8th day? Why 7th day? (‘A week from now he would die of sting from the dreaded serpent Takshaka,’ was the curse.)

There are seven days in a week beginning from Sunday to Saturday. Death occurs on any one of these days - from Sunday to Saturday. Is that not so? So, the day you meet with your death should be a day whence you have listened to the Bhãgavatam! That is the reason that Bhãgavata pãrãyana should be performed for 7 days. This is the ‘tattva’ behind it.

Coming to Bhãgavata Dharma - though the Bhãgavatam speaks of many a Dharma, it speaks primarily of Nãmakirtan. There is a rule (‘vidhi’) called ‘mimãmsa tãtparya nirnaya vidhi’. Mahans have offered some ‘yuktiis’ (scheme) to learn the contents of a Granta. Let us say that we receive a letter that runs into several pages. As it is time consuming to read the whole letter we may feel bored to read (fully). We read the beginning, the end and here and there in the middle to know the contents; and then throw it away after comprehending what the writer has desired to say. Don’t we? ‘Upakrama’, ‘upasamharo’, ‘punarãvritti madhye’ - look what is in the beginning, in the end, in the middle; see what it speaks of repeatedly. You will be able to grasp the opinion of the Granta.

The Bhãgavatam that begins as
‘Janmãdasya yatoanvayãditarata chãrtheshvabhijna swarãt’
ends as
‘Nãmasankirtanam yasya sarva pãpa pranãshanam’

(There are) 18000 slokas! What is the last sloka? ‘Nãmasankirtanam yasya sarva pãpa pranãsanam’ - What does Nãmasankirtan do? It erases out all the sins.
‘Pranãmo dukkhashamanah tam nãmãmi Harimparam’

Arrows are of two kinds. The arrow aimed at a bird by the hunter is of one kind. If the bird flies away the arrow shot by the hunter covers the distance but falls down. On the other hand Mantra ‘astrãs’ (arrows carrying Mantras) like the Brahmãstra are shot after doing japa of a Mantra on it. It chases the target wherever he may run or fly. The Mantra ‘astrãs’ possess this kind of a power; whereas the ordinary ‘astra’ falls down once it fails to hit the target.

What is Nãmasankirtan? It is a Mantra ‘astra’. Wherefrom does it fall? From (the lips of the) Guru! Once it has fallen from the lips of the Guru into your ears, it takes you to the right company and moves you away from undesirable company. This Mantra ‘astra’ of Nãmakirtan would fall down only after depositing you on the lap of Bhagavãn!

‘Nãmasankirtanam yasya sarva pãpa pranãshanam
pranãmo dukkhashamanah tam namãmi Harimparam!’

The beginning and the end of the Bhãgavatam are in this manner. Many slokas in the Bhãgavatam speak the glory of Nãmasankirtan.

Ajãmila charitra begins in the 6th canto that lay in the center of the Bhãgavatam, which contains 12 cantos. Why the 6th canto? Is not this canto in the center of the Bhãgavatam? It has been placed in the center as a gem. It is verily a gem.

Ajãmila was a heinous sinner. He had committed all sorts of sins. The Bhãgavatam describes hell (‘naraka’) and also the various punishments accorded for each kind of sin. Ajãmila had committed all kinds of sins.

In the Karma ‘kãnda’ (chapter) various atonements (‘prãyaschiita’), as laid down in the Dharma Shastra/Manusmriti, have been prescribed.
One may ask, ‘Well! He can perform those atonements. Can’t he?’
The answer is, ‘yes, he can. But no purpose would be served by that!’

A man was pushed into a situation of accepting a bribe. The bribe amounted to one lakh rupees. He consulted his parents and they advised him, “No, don’t accept it. It is verily a sin.’ He approached the ‘Shastrigal’ (Priest) and the latter said, “There is an atonement (‘prayaschitta’) for this. It will cost 10,000 rupees and you will be relieved of this sin.”
He calculated the ultimate profit - ‘the income from the bribe is 1,00,000 rupees and the expense for obliterating the sin is only 10,000 rupees. I stand to gain 90,000 rupees’.
So, this encourages him to commit sins in future. Does it not? So, this kind of ‘prayaschitta’ is like ‘manye kunjarashouchavat’.

‘Manye kunjarashouchavat’ - What does this mean? The elephant has a big body. It takes the mahout lots of effort to clean this big body. He orders the elephant to lie on different angles and with a black wood that is like a black stone scrubs the body repeatedly - thoroughly. Just through watching him bathe the elephant we experience pain in our hands! He bathes it so thoroughly. He then leaves the elephant on the banks and goes back to the water to clean his hands and legs. When he turns around he finds the elephant picking up some sand and dropping it on its body! Just as the elephant throws sand on its body no sooner than it has been given a thorough clean up, so, too, does this man even before the process of atonement for a sin committed is complete, commits another.

But, if you do Nãmasankirtan, it not only becomes atonement for all the sins committed but is also ‘shipram bhavati dharmãtma’ == It also completely erases the feeling (‘buddhi’) to commit a sin again. Very soon it makes you a Dharmãtma (righteous person). That is the ‘prabhãva’ (glory) of Nãmakirtan. Do it (Nãmakirtan) rightly or wrongly, it does bestow its ‘phala’ (fruit), certainly. When Vãlmiki was a hunter he did not even know to utter Rama and did japa of it as ‘mara’, ‘mara’! Yet, he became such a great Maharshi and composed the ‘Ãdi kãvya’ (Ramayana).

When the farmer sows the seed - wheat or some other grain - he does not sow it taking care to place the end from where the plant would sprout, up. Instead he just throws it around the field. Sometimes the seed falls upside down but when the sprout comes out it shoots up rightly. Likewise, whether Bhagavan Nãma falls straight into your ears or falls upside down, it performs its work of taking you to the Lotus Feet of Bhagavãn. Does it not? This is verily the glory of Nãmakirtan. It is this (Nãmakirtan) that is spoken of specially (‘visesha Dharma’) in the Bhãgavatam.

‘Prãyenãlpãyushah sabhya kalãvsmin yugejanãh |
Mandãh sumandamatayo mandabhãgya hyupadrutãh || (1:1:10)
People of Kali yuga will not enjoy full life span (‘purna ãyull’); will not enjoy all round welfare. Even if one desires to perform some good samaritan work, all sorts of hindrances would come up trying to stop him. This is the ‘dosha’ of the Yuga (the fault of the Age). Many difficulties (‘sankatams’) occur for one who thinks of doing good.

Purãnãs like the Bhavishya (future) Purãna have predicted that Kali (the Age of Kali) would indeed move on this line. It is really surprising to find these happenings (as predicted in such Purãnãs). Did the Maharshis predict these happenings in days yonder or have they been written in recent times? Why does this doubt arise? == Because all the happenings predicted by the Purãnãs are explicitly seen today. We are a witness to it. What has been said in those Purãnãs? In those days oil lamps were in use. The light in an oil lamp burns upwards. When you light a lamp the ‘deepa jyoti’ burns upwards (‘oordva mukha’). The Purãnãs have said, ‘in Kali, lamps would hang upside down’. Today, the electric lights do hang upside down! Thus, we find the lamps burning ‘atho mukham’ and not ‘urdva mukham’!

In our Religion we consider the cow holy. The thirty-three devas occupy their respective places in the body of the cow. During the house warming ceremony, it is the cow and the calf that are sent inside the house first. We follow them. The Purãnãs read, ‘in Kali only dogs will be found in houses instead of cows.’ We find all these today. Don’t we? We find all the ‘doshãs’ as predicted.

The Purãnãs also read, ‘good ‘kula strees’ (Ladies from honourable families) would act in motion picture.’ This has been written in the Purãnãs. Though born in good family such desires would be born in them. Likewise, it has also been said, ‘the message given by stage drama (‘nãtaka’) would be considered the words of the Vedas (‘Veda vãkku’).’ All these are found in the Purãnãs. I do not say all these out of my own imagination.

Who would be the king (raja)? One who knows dharma will not rule nor will a Kshatriya, born to rule, would rule. The Purãnãs, while speaking on who would be the king, says, ‘balavãn raja’ (the mighty would be the king)! In Tamizh there is a saying, ‘thadi eduthavan thandalkãran’ (one who lifts the stick controls). One need not know Dharma - ‘balavãn raja’! == The mighty would be the king!

Today, we do find all these.

Neelakanta dikshitar has written many Grantãs on the evil (‘gora’) of Kali.
“Do you not know how to make a living (in Kali)? Well! Become a Swamiji!’ says he.
An easy way (to earn a living), is it not?
Once, a young man came to me and asked me, “I want to become a Swamiji!”
“Do you want to see the Swamiji or want to become a Swamiji? They are two different matters altogether,” I said to him.

Purãnãs have predicted all these occurrences. Today, in Kali, we are witnessing all these happenings explicitly (‘pratyakshama’).

Well! We speak of Kali ‘dosha’. But, what is the way out? What is the way to come out of Kali ‘dosha’? Should not some ‘upãya’ (idea) be pointed for the way out?

(Sage) Narada arrives. (He goes about wandering and comes to the earth) He is scared stiff to see Kali Yuga, as there is not a single Yogi, tapasvi or Jnani. There is not a single man carrying out ‘Dharma anushttãna’ (prescribed way of living).
“Let me bathe in a ‘teerta’ (Holy river),” thinks Narada and goes to the Cauvery to bathe.

If, the person coming to the Holy river early in the morning for a bath chants the relevant ‘sukta’ or does Nãmakirtan or does puja to Cauvery devi a divine atmosphere is created there. If we offer turmeric root, betel leaf, a blouse piece to Cauvery devi or float a lamp on her, peace is born in the heart of all those who come there. A Divine Presence is born in us on seeing this.

But, today no ‘teerta’ (river) is to be found. Even if one does run, you find someone spitting into it. It is so bad. How do we feel then? = ‘we can as well have our bath at home’ - ‘alam teertaih!’ In Kali the Holy bath (‘teerta snãnam’) is no more Holy as the water is no more pure.

‘Alam vrataih’, ‘alam yogaih’, ‘alam jnãna katha lãbhaih. - fasting, yoga and jnana
All these will not serve the purpose in Kali.

Vedanta sravana i.e listening to Vedanta will be of no use in Kali. Why?
“Where should one hear Vedanta tattva?” asks he.
Seated on the banks of the Holy Ganga, below a tree, a Mahatma wearing a ‘koupeenam’ (loin cloth) and is a ‘virakta’ (a renunciate) should expound on the ‘tattva’ to one who is a ‘virakta’. Disciples who are renunciates should listen to the ‘tattva’ from a Mahatma who wears ‘koupeenam’, is himself a renunciate and is ‘Realised’ (‘experienced’ - ‘anubhava’). But, today, where do the Upanishad, the Bhagavad Gita classes are conducted? A centrally air-conditioned hall is hired. The Swamiji who expounds on the Vedanta tattva arrives in an ultra modern car! The audience comes stylishly with a handbag and sit leaning on a comfortable chair. Such people come to listen to the Bhagavad Gita!

What is the ‘tãtparyam’ (import) of the Gita? Sacrifice bodily comforts (‘sariira sukha’).
Do not these people listen to these (words of the Gita)? It is but only a matter of pride to go about announcing, ‘I listen to the Gita upanyas’. Sheer show born of pride (‘dumbum’) - ‘alam jnana katha lãbhaih’

What is the use of these? Jnana does not arise without ‘virakti’ (renunciation). Karma sans ‘achãra anushttãna’ will not be successful; Bhakti without steadfast faith (‘druda visvãs’) will not be successful.

Bhakti sans steadfast faith becomes mere acting (‘vesham’). Karma sans ‘ãchãra anushttãna’ goes waste (‘vyartam’). Vedanta and Vedanta ‘abhyãs’ (practice) sans renunciation goes waste. All the three will not bestow ‘phala’.

Narada found - ‘Alam teertaih’, ‘alam vrataih’, ‘alam yogaih’ and ‘alam jnana katha lãbhai’. He thought, “All these are of no use in Kali. Not a single ‘Siddha’ is seen. Let me get back to Vaikuntam.”

When he decides to return to Vaikuntam, he hears a lady calling out to him, “‘Viraktãnãm siron manih’” - Oh! The best of renunciates!’
Narada turns around and asks, “What? Who are you?”
The Lady, “Don’t you recognize me, Swami? Even you are unable to recognize me!”
Narada, “Who are you?”
The Lady, “I am Bhakti! My name is Bhakti. The name of these two children lying down here beside me, unable to get up, are Jnana (Knowledge), Vairagya (renunciation). I was born in ‘Dravida desa’ of Tamizhnadu. I grew up in Karnataka. I grew in Maharastra to some extent. And at Gujarat I became weak.” Thus, does Bhakti speak of her birth and growth (‘ãvirbhãva’).

Birth in ‘Dravida desa’ refers to the first three Ãzhwãrs. They are the first Teachers (‘pradhãna Ãchãrya’) for Bhakti tradition. (‘sampradaya’)

She continues, “I had also become weak like them. But, as soon as I went to Vrindãvan, my body gained some strength. But, these two children are unable to get up in Vrindãvan or elsewhere.”

Seeing and hearing Bhakti, Narada thinks, ‘if this is the state of Bhakti what is the use of my remaining in this world?’ and makes a move to go to Vaikutam.
At this juncture Sanatkumar calls out to him, “Where are you leaving?”
Narada, “I am thinking of going to Vaikuntam.”
Sanatkumar, “Why?”
Narada, “I find that nothing is right in this Kali Yuga. ‘Teerta’ is not ‘teerta’. A temple is no more a Temple. I do not like it at all. So, I am leaving.”
Sanatkumar, “No, you should not leave.”
Narada, “Why?”
Sanatkumar, “Has not Bhagavãn entrusted you with a work? What is the work has He given you? ‘Go and propagate Bhakti’. Is not this work that has been delegated to you by Bhagavãn? Did you not do ‘upadesa’ to the unborn Prahlada (while he was still in the womb) and also to child Dhruva (only five years of age)? Have you not authored the book ‘Narada Bhakti Sutram’? When Bhagavãn has entrusted you with a duty can you leave without accomplishing it? Is it not wrong to do so?”
Narada, “Swami! No amount of talk on Bhakti will do any good to the people of this Yuga. They will not earn Bhakti. Therefore, I am leaving.”
Sanatkumar, “No! You should not say so. Why do you nurture the thought that people earn Bhakti from your teaching? Is that not being egotistic? It is verily ‘ahankara’. Is it not? Why do you think so?”
Narada, “What do you think that I should do? How should I go about my work?”
Sanatkumar, “If you think, ‘speaking on Bhakti, performing discourse, narrating ‘Bhakta charitra’ is my duty; to create Bhakti in their hearts is the work of Bhagavãn,’ you will not become egotistic. Is it not the truth, too? ‘Bhagavãn has allotted this duty to me. I am only discharging this duty’ should be your stand.”

Why should one discharge one’s allotted duty? Vedas say, ‘one who eats food without doing any work is eating his own sins.’ Can one be lazy? No, one should not be. Everyone in the world is doing his or her duty. Roads are laid. In the midday heat the worker carries the tar on his head. Does he not? Only because the road has been laid we are able to walk on it; are able to drive our vehicle. If Bhagavãn has kept us well should we not show our gratitude to Him? So, don’t think, ‘he is laying roads, it is a mean (‘kevalam’) job. The work that I do is of high standing (‘osati’).’
He is doing the work allotted to him and we are carrying out ours. Bhagavãn has given him that duty and He has given this duty to us. Narayana is verily the whole Universe (‘viswam’). This whole ‘prapancha’ (Universe) is verily the Lord. If we understand that everyone is only doing whatever duty has been allotted to him by Bhagavãn then the feeling of superiority or inferiority will not be born.
Sanatkumar explains all these to Narada.

Narada, “Well! What story should I narrate to the people in Kali yuga?
‘Srimad Bhãgavatakyoyam prayatkshah Krishna eva hi!’
-- This Bhãgavatam is verily Krishna swaroopam.

When Bhagavãn left the earth after completion of Rama Avatar He took all the ‘jiivarãsiis’ (men and all other creatures) to Vaikuntam through the Sarayu river.
At the time of His departure from Prabhãsa Kshetra after His Avatar as Krishna, Kailãsapati Rudra, Lord Brahma, Indra and the thirty-three crores devas were all present above. Krishna Avatar was an astounding Avatar. Was that not so? Even at birth -
‘Tam adbhutam bãlakam ambijekshanam, Shankha gadãryudhayudam’ - Bhagavãn was born with Shankha (the Conch), Chakra (the Wheel), four arms, etc. Such was the glory of this Avatar of Bhagavãn. This was an Avatar in which Bhagavãn exhibited wonderful feats (‘ãscharyamãna cheshtithangal’).

Insentient things turned sentient and sentient things became insentient. While Baby Krishna was being taken away from the Mathura Prison to Gokul, Adi Sesha (the thousand hooded Divine Serpent) appeared and spread its hood over the Divine child in protection against the heavy showers. The Lord performed such incredible feats as Kãliya ‘nardana’ (dance on the hood of the poisonous serpent Kãliya), Govardhana ‘uddhãra’ (holding the huge Mountain Govardhana on His little finger as an umbrella against the onslaught of Indra’s wrath against the people of Gokulam).

The Divine child killed the demon Akãsura, Bakãsura, Denukãsura and numerous other demons. He drank the forest fire, hid the Sun in the sky! In this manner this Avatar is one filled with such wondrous feats.

Since this Avatar was filled with such innumerable wondrous feats all - Lord Siva, Lord Brahma and the Devas with their head Indra, have all come up in the sky to see if Bhagavãn would leave His body in some exceptionally amazing manner!

While Lord Siva thinks, ‘if it is the decision of the Lord to leave for Vaikuntam, why not take Him to Kailãsa and then send Him to Vaikuntam?’ Lord Brahma thinks, ‘why not take the Lord to Brahmaloka and then send Him to Vaikutam?’
As each one was thinking in this manner, there was a sudden streak of lightning and Bhagavãn disappeared! The body (‘sariira’) did not drop down; nor did it go up. Nothing was visible, neither the ‘divya sariira’ (the Divine physical body) nor the ‘sukshma sariira’ (subtle body).
While all wondered where Bhagavãn had left, Bhagavãn had entered into the ‘Granta’ - Bhãgavatam! Bhagavãn desires to remain (here) in Kali Yuga, too, but, He desires to remain hidden. What does ‘rahasyam’ (hidden/secret) mean? He desires to be only in His Bhaktãs’ hands.

So, in whose hands is the Bhãgavatam found?
‘Krishna priyam sakala kalmasha nãshanam’, says he.
In one way it means that if you read the Bhãgavatam you become the Beloved (‘priyan’) of Krishna. The other way of conceiving it is - Bhagavãn likes someone. He likes him/her very much. Bhagavãn desires to bless (do ‘anugraha’) him. If He does, will not people accuse him of being biased? Will they not question, “Why did you bless him/her? Are You not being partial (‘paksha pãda’)?”
Therefore, the Lord surreptitiously pushes Bhãgavatam into the hands of one whom He likes, one whom He desires to bestow His Grace. Bhagavãn can then justify, ‘he read the Bhãgavatam. So I bestowed my Grace on him.’ He can use this as a pretext for blessing someone with His Grace. Can He not? Therefore, Bhãgavtam is found only in the hands of the one who has become the recipient of Bhagavãn’s Grace (‘preeti pãtram’); one on whom Bhagavãn’s ‘krupa’ (Grace) has fallen. Each and every ‘akshara’ (letter) in the Bhãgavatam is verily ‘Brahma swaroopa’ (the form of the Brahman). The life histories of Ãlangudi Periyava, Mayavaram Periyava are examples of the attainment of the high state of Jivan Mukti through mere Bhãgavata ‘sravanam’ (listening to the Bhãgavatam), through mere Bhãgavata pãrayana (reading).

When Ramakrishna Paramahamsa who lived in Bengal performed puja, he used to get into ‘bhãva’ and in ‘bhãva samãdhi’ he used to experience many ‘divya’ (divine) darshans. He did puja of Krishna in the form of Radha Kãnta.

One day while doing puja, a divine vision arises. A divine ‘jyoti’ (light) arising from Rãdha Kãnta enters his body; from his body it enters into the Bhãgavata granta placed nearby and then it moves back to Radha Kãnta. While still in the state of ‘bhãva samãdhi’ he asks Bhagãvan, ‘what are you trying to enlighten me through this?’
He receives the reply, ‘Know that there is no difference between Bhagavãn, the Bhãgavata and the Bhãgavatam.’
So, the Granta Bhãgavatam is ‘pratyaksha’ Krishna ‘swaroopam’ (the very form of Krishna).

Will Bhagavãn be born as a book? Such a doubt does arise. Does it not?
If Bhagavãn, taking the form of a pig that runs around the street, appears as ‘Varãha’ (Boar), then is it surprising that He has incarnated as a book?
It is wonderful to find Bhagavãn incarnating in any form (‘stiti’) in lieu of doing ‘uddhãrana’ (save) of people. Such is Bhagavãn’s ‘soulabhya’ (accessibility) and ‘karuna’ (compassion).

So, he tells Narada,
‘Srimad Bhãgavatãkyoyam pratyakshah Krishna eva hi
Srimad Bhãgavati vãrtasurãnãm athi durlabhãh.’
----- (The Bhãgavatam is verily the Lord Kirshna). It is ‘durlabam’ (rare) even for the devas.
“Do Bhãgavata prachara. I will narrate you a story from the Bhãgavata Mãhatmyam.”

On the banks of the Tungabhadra lived a Brahmin by name Ãtmadeva. Since he practiced ‘shrowtham’, ‘smãrtam’ and all the other Dharmas strictly, he shone like the Sun. Those who saw him when he walked down the street would say, ‘dwittiya iva Bhaskarah’ (this is the second Sun). He was so deeply lustrous (‘tejasvi’). His wife was Dhunduli. In spite of all these he had a grievance. What was that? He had no child. He performed lots of ‘parihãras’ (expiation ceremonies), ‘vrata’ (fasting), etc. He was a very wealthy Brahmin.

A man desires a child for three reasons. One reason is that the man desires an heir apparent to take over the responsibility of all his properties, after him. Such people are ‘adhamãs’ (the low minded). Some desire an heir for the performance of death rites (‘pitru kãryãs’) for them because only if these rites are done properly can they live well in ‘pitru loka’. Such people are ‘madhyamãs’ (the common minded). The one who desires an heir for continuing his Dharmic work is ‘utthama’ (superior minded).

Why did Ãtmadeva desire an heir? He owned enormous property. What would be the fate of his wealth if someone else usurped them after him? So, he desired a child for inheriting his wealth. He tried all sorts of ‘parihãras’ (expiation ceremonies) and ‘prãyaschitta’ (atonement); but all these went in vain. He was not blessed with a child. On somebody’s advice when he approached a person who could offer good ‘parihãra’ the latter gave him a long list. It seemed that all his wealth would be spent to meet the cost of the ‘parihãra’! He desired a child only to inherit his wealth. If his wealth would be lost in meeting the cost of the ‘parihãra’ where was the need for a child? So, he looked out for a way whereby he could beget a child without spending a pie. Moreover, he also desired a child to perform proper death rites for him. He thought, ‘after my death there should be a son to perform ‘pitru kãrya’.’ Was he not a ‘vaideeka’ (one learned in the Shastras)? He believed in ‘vaideeka’ karmas. So, he thought on those lines.

One day, with such thoughts playing in his mind, he wanders about. He enters a forest nearby to do ‘mãdhyanikam’ (the religious ritual to be performed by a Brahmin at midday). It is noontime. Just then a Sanyasi arrives there. After his noon bath as he does ‘anushtãna’, Ãtmadeva thinks, ‘a child will be born to me if Mahans bless me. Expiation ceremonies cost money and also involve lot of work, causing difficulties (‘sramam’). But, the blessings of a Mahan do not involve money and the work is also accomplished without any difficulty. Is not a Mahan’s heart soft? Let me shed tears to draw his attention and earn his mercy.’ He began to shed tears. As anticipated, the Mahan looked at him. When he realized that the Mahan was looking at him, he cried aloud!
“Why are you shedding tears?” the Mahan asked him.
“I have no child,” he said.
“How does that matter?” asked the Mahan.
“Has it not been said that one who has no child will suffer in the ‘naraka’ (hell) called ‘puttu’?”
“No, Son!” said the Mahan and advised him, “Take up sanyãsa,”
“Swami! I pray to you for the boon of a child and you are asking me to take up sanyãsa!” wept Ãtma deva.
The Mahan thought, ‘Thank God! I did not give him sanyãsa. Would it do well for the ‘asrama’ if he were to weep for a child even after taking up sanyãsa?’

There once lived a sanyãsi who used to do puja everyday. While doing puja people chant mantras with folded hands; don’t they? Well! This sanyãsi used to say, “ ‘emi ãyindo’! ‘Emi ãyindo’! (Wonder what has happened).
The disciple who sat by his side heard him utter these words everyday.
One day the disciple asked him, “Swami! Do you grieve over something? What is it? Please tell me and I will see if I can help you.”
At once the sanyãsi said, “When I took up sanyasa-asrama, my wife was in the family way. I am now worried if the child has been born or not!”
What is the use of taking such sanyãsa?
So, though ‘sanyase sarvata sukham’ (sanyãsa is always bliss), he does not deserve it.

‘Its good that I did not give him sanyãsa’, thought the Mahan.
Sanyãsa is not wearing an ochre colour kurta or hanging a bag over the shoulder. Sanyãsa means ‘niyama sanyasa’ (prescribed sanyãsa). After taking up ‘niyama sanyãsa’ if one does not follow the prescribed norms (for that asrama), one earns grave sins (‘mahattãna papa’). No ‘prãyaschitta’ is prescribed for a sanyãsi in our Shastras because one should take up sanyãsa only if he has the ‘mano bala’ (mental strength). Only if you have the faith that you can do ‘anushtãna’ (follow the laid down rules) of that Dharma should you take up sanyasa. You should not commit any sin in sanyãsa dharma. So, the Mahan did not give him sanyãsa.

Since the Brahmin wept profusely, the Mahan picked up a fruit and gave it to him with the blessing, “Take this. You will be blessed with a child.”
Now, a question might arise in everyone’s mind. The Mahan at first said, ‘you have not had a child during your earlier seven births and will not have one in the seven births to come. But, now he has given him a fruit with the blessing that he would beget a child!’

Which is true? The former or the latter? Both are true! The former was his ‘vidhi’ (destiny) and the latter, the blessings (‘anugraha’) of the Mahan. Usually, there are nine ‘grahãs’ (planets) in a horoscope. Are there not? But, there is one more ‘graha’ (planet), the tenth, which can make all these nine ‘grahas’ sit quietly, like a snake shut up in a box, ripped off their power to carry out their work. And that is Guru’s ‘krupa’ (grace). All the planets of the horoscope on which Gurudev’s grace falls become powerless. At first the Mahan read his destiny to Ãtmadeva; but now the Mahan had blessed him with his grace. The first was his ‘vidhi’ but this was the Mahan’s grace. The Mahan had bestowed his ‘anugrah’ (blessings) on him.

Someone questions, “Does a Mahan’s blessings (‘anugraha’) help the childless couple beget a child? The ‘anugraha’ is successful in some cases while it fails in some cases, Swami! Does a Mahan also have likes and dislikes? Does he also discriminate between people? Does he reserve his affection for some while some others are not so fortunate?
Do they (Mahans), in this manner, choose people for their blessings? I know a person who was blessed with a child due to a Mahan’s ‘anugraha’ but I also know of one in whom it did not work!”

Well! It is only due to some sin committed by him/her that a person remains childless. If the Mahan’s tapas is greater than the recipient’s sins, the Mahan’s ‘anugraha’ works and he begets a child. But, if his sins are greater than the Mahan’s tapas it fails and he does not beget a child. This is the only reason. If we perform some good deed (‘satkãrya’) it bears fruit; even if it is only a little it meets with its ‘phala’. “Svalpamapyasya dharmasya thrãyate mahato bhayãt,” says Bhagavãn in the Gita (II:40) - great (fear) disasters leave those who carry out even a little Dharma.

Those who do Dharma face no sorrow at any time; the performance of Dharma does not go in vain. Failure of Dharma to bestow the relevant ‘phala’ is not heard of in history. Every Dharma bestows the corresponding ‘phala’.

Ãtmadeva was happy on receiving the blessings of the Mahan in the form of a fruit. He thought, “I asked for the ‘anugraha’ for begetting a child. I have not only received the blessings to beget a child but have also received a mango!”

He returned home and gave the fruit to Dhundhuli, his wife. What sort of a woman was this Dhundhuli? ‘Dhundhuli kalahapriyah’ - she always brought about discord between people. She nurtured no desire for a child. She was not prepared to undergo the troubles connected with pregnancy, delivery and the upbringing of a child. She thought with a frown, “This Brahmin has brought a fruit from someone.” She said to him, “Undertake some ‘yãtra’ (pilgrimage) for ten months.” And Ãtmadeva left on pilgrimage.

As soon as he left she threw away this fruit into the tub containing ‘kazhu neer’ (water used to clean the raw rice) kept in the cowshed.
‘Oh! Would not the Brahmin demand to see a child on return from pilgrimage?’ she thought.
It was at this time that her sister delivered a child. She brought that child home and brought him up. She named this child Dhudhukãri. When Ãtmadeva returned she showed this child to him as the one born to them. The cow that had eaten up the fruit thrown into the water tub also delivered a child. The cow delivered a human child but the child’s ears were like that of a cow! So, he was named ‘Go-karna’. He was full of ‘tejas’ (lustre). Was he not born off the fruit blessed by a Mahan? It had the japa of the Mahan in it. That was not lost. It would bear ‘phala’. Would it not? Though the cow had consumed the fruit, it had given birth to a child. That is the potency of the tapas.

Gokarna was a Sadhu, a Mahatma but the other child was not virtuous (‘asat’). Ãtma deva was at a loss. He could not understand the reason behind this. While one thought that a child born out of the blessings of a Sadhu would be virtuous (‘uttamam’), he was full of vice; whereas, Gokarna was virtuous. He was unable to comprehend the reason for this.

What sort of a person was this Dhundhukãri? He was in the company of immoral women; he gambled; he was addicted to liquor and comitted all sins that existed under the sky. He suffered and made others suffer as well. Thus, he troubled all around him. To what extent did he trouble others?

One day he hit his father severely; the blow being very strong Ãtmadeva flew out of the house falling at the feet of Gokarna who sat doing japa on the ‘pyol’.
Gokarna asked, “What happened?’
“My son beat me,” said Ãtmadeva. Gokarna laughed.
‘I am in severe pain due to the thrashing and you laugh at me,’ said an angry Ãtmadeva.
Said Gokarna to Ãtmadeva, “Even when you have been beaten thoroughly, you have not given up the feeling, ‘my son!’ He has hit you and has thrown you out of the house. Yet you say, ‘my son has hit me.’ Even at this juncture you are unable to give up the attachment (‘abhimanam’).”
“What am I to do?” asked Ãtmadeva.
Gokarna said, “Dehe-asti-mãmsa-udhire-abhimatim tyajatvam’ - What do you think is in this ‘sariira’ (body)? There is a layer of skin covering the bones and veins. A doll made of clay is painted on the outside while it has a thin iron rod inside. Our body is akin to this. If the ‘Ãtma Chaitanya’ were to leave this body, one cannot bear to see this body even for some ten minutes. It would stink. Nobody would respect or honour it. Does not the body receive respect only because there is ‘chaitanya’ in it? So, in each and everyone’s body ( ‘dehe asti-mãmsa-udhire’) there is only flesh, bones, blood, etc. If we do not bathe for a day or two we are unable to bear the stink of our own body. Is it not then surprising that we have great attachment to this body?

The man at the graveyard burns thousands of dead bodies. A surgeon cuts open the bodies and performs surgery. Yet, ‘stree purusha moham’ (desire for the opposite sex) has not left them! We find that Bhagavan’s Maya is big, indeed! So, all have ‘abhimãna’ (attachment) to this ‘sariira’ (body).

How deep is this ‘abhimãna’? When I visit someone’s home he shows me his photographs. What does he show me? He points out to each photograph and explains, “This was taken in Ooty, this in Kody, etc.” He shows all his photo albums to me.
I then wonder, ‘he must have taken X-ray of some part of his body some time. Would he now bring it out and show it to me?’

People laminate their photographs and decorate their home walls with them.
But, will they exhibit the X-rays explaining the disease connected with it? He, himself, cannot bear to look at the X-ray. He keeps it inside. Who will enjoy this?
But, that is only reality - ‘dehe asti mãmsa’ (the body is but flesh).

Gokarna advised Ãtmadeva, “Leave the attachment to this body. What should you do giving up the attachment to the body? Go to the forest. Why do you think of this child as your son (‘putra’)? There is an everlasting son. Think of Bhagavãn Gopala as your child. ‘Srikrishnamãpa niyatam dashmasya pãttãt’ - read the Tenth Canto daily.”

What is the Dharma underlying this ‘upadesa’ (advice)? The Mahan had advised him to take up sanyãsa; had advised him to go to the forest. But, did Ãtma deva listen to his advice? He did not. He was obstinate in his desire to have a child. But, what has happened now? Now on his own accord he has left home for the forest. What do we learn from this? If you do not listen to a Mahan’s advice, a situation would arise whence you will be compelled to follow their ‘upadesa’. When we fail to obey them, when we do not follow the proper path shown by them, a situation would arise whence we would be forced to listen to their words; a circumstance would arise whence we would be forced to follow their instructions. This is the tough lesson that we learn.

So, Ãtmadeva went away to the forest to do tapas.

‘Why should I remain in this house when father has left?’ thought Gokarna and left home.

The immoral women who had been brought home by him killed Dhundhukãri. His mother Dhundhuli, too, died.

During his wanderings, Gokarna reached the Holy Gaya. It is in Gaya kshetra that Vishnu, in His mercy, accepts the ‘pindam’ offered for the dead and bestows good state (‘gati’) on them. Only the one who has the right (‘adhikãra’) to perform ‘pitru karma’ (rites for the dead parents) can go about it. It has been prescribed by the Shastras that one’s son, the adopted son and the ‘abhimãna putra’ can perform ‘pitru kãrya’.
The Shastras say that in the case of one who has none to light his funeral pyre anyone could perform it uttering ‘Govinda! Govinda! Govinda!’ - this is called Govinda funeral (‘Govinda kolli’).

Only ‘adhikãriis’ should perform ‘pitru karma’ through proper Mantra. Only then will the ‘phala’ reach the ‘pitrus’; otherwise, it does not reach them. Those who have no right should not perform the karmas. But, in Gaya kshetra, on the Vishnu Pãda, anyone can do ‘pitru karma’ for anyone - for someone who had traveled with us in the train for a day, for our neighbour, for our friend, for any of the dead we so desire, even for our pet dog or for the cow at home we can offer ‘pindam’.
“(Lord) Gadadhara accepts all these ‘pindam’ and gives them ‘sat gati’,” says the Gaya kshetra ‘mãhãtmyam’.

By offering ‘pindam’ in that Holy place all the heinous sins committed by us is swept away. Even the sin of having committed murder leaves us. You may ask, ‘how do you say this? Whom are we going to murder?’ But, don’t people abort the life that comes into the womb? Is that not murder? It is a worse sin, for, it is ‘sisu hatthi’ (killing of an infant). Killing children, killing women are deemed as a serious sin (‘maha pãthakam’). The only atonement for all sorts of atrocities committed is offering ‘pindam’ in Gaya kshetra.

When Gokarna was at Gaya kshetra he learnt through divine vision (‘jnana drishti’) that all his relatives has passed away. He, therefore, offered ‘pindam’ for all of them at Gaya. He then returned to his hometown. He sat on the ‘pyol’ of his house. He was performing Gayatri japa. Due to the incessant performance of Gayatri japa he had attained ‘siddhis’ (supernatural powers). Through this ‘siddhi’ he saw a dark, ugly and frightening form standing in front of him.

Gokarna asked the dark, ugly form, “Who are you?”
It questioned back, “Don’t you recognize me? I am your brother Dhundhukãri. I am suffering unbearable pain in this state.”

On the death of a person it is only the body that perishes; and death is not for the ‘manas’ (mind). It is only in the case of the Jnãni that the ‘manas’ is also destroyed. In ‘sariira yãtra’ in Karma ‘gati’ (path), the ‘manas’ also goes along with the ‘yãdana sariira’.

A miser does not become a man of great charity in his succeeding birth. One cannot expect him to perform ‘dãna’ and dharma in his succeeding birth. In his subsequent birth he would be a miser right from start. A lustful man would be born with the same quality. A Bhakta will be born only as a Bhakta. When a fool wakes up in the morning after sleep at night, he does not wake up as a wise man, a lustful man does not wake up as a good man. Just as he remains in ‘mano laya’ at sleep, so too, does he remain in ‘mano laya’ (after death) in ‘pitru loka’. When he is born again he has in him all the ‘vãsanas’ (imprints of the mind) that were within earlier. ‘Vãsana kshayam’ (destruction of imprints) does not occur while living in ‘pitru loka’.

People have the mistaken notion that one can wriggle out of one’s problems viz. debt, by giving up one’s life by hanging or by consuming poison. Such an idea is absolutely foolish. It is only the body that falls while the problems are of the mind. All problems are only in the mind. A subtle body (‘manomaya sariira’) exists. In this subtle body one undergoes much more pain than he had in this physical body. What do people think? It (giving up life) is an escape from their problems. But, they get caught in a worse trouble. Its moving from the frying pan into the fire. A person who commits suicide will not be permitted to enter the ‘loka’ (world) above, as his life on earth has not ended as per ‘prãrabda’ (destiny). He does not possess the body to live on the earth. Therefore, he remains in ‘manomaya sariira’ (subtle body) and undergoes various sufferings. This condition is extremely painful. Who thinks of committing suicide? Only the mind of the one who has committed grievous sin would move in this direction.

In the Bhãgavatam, when Suka cuts short Krishna ‘katha’ (story), Parikshit asks the Sage, “ ‘pashughnãth’?”- am I one who has committed suicide?”
Suicide is a grave sin (‘maha pãpa’).

Gokarna tells the ghost, “I have performed all atonements (‘sarva prãyaschitta’) at Gaya kshetra. How is it that you complain of suffering?”
The ghost tells, “I am indeed undergoing severe pain. I have not attained a good state by the ‘pindam’ offered by you at Gaya kshetra.’ - Gayasrãdhashatenãpi muktir me na bhavishayti’ - even if you perform hundreds or thousands of ‘srãdha’ at Gaya I will not attain Mukti because I have committed ‘pancha mãha pathaka’ (the five heinous sins).” He says that he has committed grave sins.

Gokarna met all the local Pundits and made inquiries about the atonement to be carried out for his brother’s plight. But, none of them could help. Gokarna, therefore, worshipped Lord Surya. Lord Surya appeared before him and said, ‘Saptãham vãchanam kuru’ - “Ask him to listen to Bhãgavata ‘saptãham’ for seven days.”

Gokarna, therefore, made all arrangements to conduct ‘Bhãgavata saptãham’. He put up a ‘pandal’ in the Town. There he fixed a bamboo with seven knots (‘kannu’) in it. He did ‘ãvahana’ (placed) of Dhundhukãri’s ‘yãdana sariira’ in it. ‘Bhãgavata saptaha pãrãyana’ was performed. At the end of each day a knot of the bamboo burst forth. At the end of the first day the first knot burst out, on the second day the second knot burst out, on the third day the third knot burst out. Thus, on the seventh day the seventh knot burst out and a divine form with four hands holding ‘Shankha’, ‘Chakra’, ‘Gada’ came out of it. Vishnu ‘pãrshadãs’ (messengers) came down from Vaikuntam in a ‘rath’ (chariot) to take him away.

Astonished at this, all present wondered who this divine person could be. Even Gokarna, the one who narrated the story, asks the divine form, “Who are you?”
The person in the divine form replies, “Don’t you know me? I am Dhundhukãri!”
Gokarna, “What an ugly frightening form you had. How did you transform into such a beautiful divine form?”
Dhundhukãri said to him in a grateful tone, “Only due to your mercy. Did I not listen to the Bhãgavatam read out by you? As a result of this all my sins have left me. Not only have my sins been erased out but also Vaikuntam has been attained by me. It is not just the heavens that I have attained but Vaikutam!

All the Bhaktãs, all those who listened to the Bhãgavatam watch the happening.
They question, “Did we also not listen to the Bhãgavatam? But, the ‘vimãna’ (divine vehicle) has arrived for him only. Why are we not being taken along?”

Gokarna looks at the messengers of Vishnu and asks for an explanation on behalf of the rest of the people, “Why have all of them not attained this state?’
The messengers of Vishnu explain, “ ‘sravanam tu krutam sarvaih na tathã mananam krutam’. You did not listen with the same degree of concentration as Dhundhukãri. However, this does not mean that you will not attain to Vaikuntam. The day your life ends as per your ‘prãrabda’ (destiny) you will attain to Vaikuntam. He has got it now as he has lost the physical body and is in ‘yãdana sariira’. You are still in the physical body.”

Why have the messengers of Lord Vishnu left us, who are in this physical body, behind? Only so that we can listen to more Bhãgavatam! Vaikutam has not disappeared! It is very much there. The very day you heard the Bhãgavatam for the first time Vaikuntam has been reserved for you. Listen to the Bhãgavatam for the rest of your life and then come to Vaikuntam. Therefore, it does not mean that we have been deprived of Moksha.

Sanatkumar narrates (to Narada) the charitra of how Dhundhukãri (the heinous sinner) attained good ‘gati’ through ‘Bhãgavata pãrayana’. Sanatkumar narrates and Narada listens to the ‘saptãham’. It is only after listening to this Bhãgavatam that Narada requests (‘prerana’) Sage Vyasa to compose the Bhãgavatam. It is in this manner that the Bhãgavatam has come down to us today through Mahans. Narrating Bhãgavatam is only Bhagavata Dharma.

The main Dharma in Bhãgavatam is Nãmakirtan.

It is said that nowhere does ‘Nãlãyira divya prabandam’ speak of the Bhagavad Gita.
Could not the Ãzhwãrs who have sung on all the Avatar of the Lord sing a single line on the Bhagavad Gita? Though this is the grievance of the people, we find the sloka, ‘Paritrãnãya sadhunãm vinãshãya chatushkrutãm Dharma samstãpanãrthãya sambhavãmi yuge yuge’ in the Bhagavad Gita.

One of Nammãzhwãr’s pãsurams reads like a literal translation of this sloka - ‘paritrãnãya sadhunãm’ - ‘ sãdhu sanathai naliya
kanjanai chãadhipadarkku ãdiyum joti uruvai anguvaithu ingu pirandhu
veda mudalvanai pãdi veedhigal thorum thullãdãr’.

‘Sãdhu sanathai naliya kanjanai sãdhipadarkku’ - ‘paritrãnãya sadhunãm vinãshãya chatushkrutam’
‘Dharma samstãpanãrthãya’
‘Paritrãnãya sadhunãm’ is ‘Sãdhu sanathai naliya’ - to protect the Sadhus
‘ vinãshãya chatushkrutãm - ‘kanjanai chãdhipadarkku’ - To kill the wicked (like Kamsa)
‘Ãdi urvai anguvaithu ingu pirandhu’, sings he.
“When Bhagavãn took Avatar on the earth as Rama and later as Krishna, did His place in Vaikuntam remain empty? Was he absent there, having come down to the earth?”
Questions someone.

Let us say that there is a lamp. Another lamp is lit from this lamp. Does this mean that the first lamp ceases to exist? No! It continues to burn. Does it not?
In the same manner, ‘Ãdi uruvai angu vaithu ingu pirandu’ - the first form, the earlier form exists there (in Vaikuntam); and He has incarnated here.

‘Veda mudalvanai pãdi’, sings Nammãzhwãr.
None will take any objection to the statement that the Vedas speak of Vishnu only. But, the Ãzhwãr says that the Vedas at the very outset speak of Vishnu. Why and how does he say this? Let us say that Rudra pãrãyana is to be performed in a place. All ‘Vaideekãs’ (Vedic Brahmins) are seated. The chief ‘Vaideeka’ requests the permission of all those present - “Shall we commence the ‘pãrãyana’?”
All present nod their heads in assent - “Yes! Let us commence the ‘pãrãyana’.”
Well! How do they begin? - ‘HARIH OM’
Only then is ‘Om namo Bhagavate Rudraya’ is chanted.

So, the Vedas begin with Hari ‘shabda’ (the sound of Hari). The Vedas desire to begin with ‘Hari shabda’.

In days gone by children were taught by elders through what was known as ‘ãna ãvanna attai’ (a board containing the alphabets). And what was it called? ‘Arichuvadi’. And what does ‘Arichuvadi’ mean? It is actually ‘Hari-chuvadi’. In olden days a child’s first lesson began with the writing of the letters ‘S R I H A R I’ (in Sanskrit/local language) on the rice grain.

‘Veda mudalvanai pãdi veedigal thorum thulladãr’ says Nammãzhwãr.
What does the Ãzhwar say? Sing that Veda ‘mudalvan’ (the first) -
Sing the One who is spoken at the outset by the Vedas.
And how should you sing? The Ãzhwãr advises you, “Do not sit at home and do bhajan. Go to the streets. Cover street after street and perform bhajan - ‘Veedigal thorum thullãdãr’

‘Veda mudalvanai pãdi veedhigal thorum thullãdãr’ (singing the glory of the One who appears foremost in the Vedas and dance about the streets)

Why did he say that one should dance about on the streets (singing the glory of the Lord)?

Well! When you go about the streets singing the Name of the Lord those passing by might criticize you, “Oh! Look at this fellow going about shouting Govinda! Govinda!” and they would mimic you, ‘Govinda! Govinda!’ Be happy when you hear them.
Their criticism and mimicking should gladden your heart. Why? When they criticize you in this manner they utter the Name of the Lord (Bhagavan Nãma)!

Sadhus are very merciful (‘krupãlu’). When they move about on the streets they might come across a leprosy patient in a very bad state. They look at him with overflowing compassion and sing Govinda! Govinda! Their hearts melt looking at the state he is in. Looking at him they would feel truly sorry for him, ‘oh! This jiva is suffering.’
And what happens? This leprosy patient attains Vaikuntam after his life here ends. He himself would not have any idea of who has bestowed this state on him.

The Sadhus visit our home and accept food offered to them. After the meal they go to garden at the back and wash their hands and feet. The ‘pãda teerta’ (water washing their Holy feet) of the Sadhus is of greater glory than the waters of the ‘sapta nadi teerta’ (waters of the seven Holy rivers). The ‘pãda teerta’ of the Sadhus has greater ‘mahima’ (glory) than bathing in the seven Holy rivers. The water that has washed the holy feet of the Sadhus flows into the gutter near by. The worms living inside the gutter attain a high state (‘gati’)! Therefore, ‘veedigal thorum thullãdãr’. Mahans wander about in the ‘loka’ only in their infinite mercy to help the ‘jiivãs’.

By the mercy of the Lord and Guru there has been an excellent Satsang here for the past seven days. ‘Hare Rama Hare Krishna’ Maha Mantra was chanted. May all the people of the world attain all round welfare (‘kshema’)! May the residents of this locality receive all comforts! May all those who participated in this Maha Mantra chanting on all seven days be blessed with all auspicious things!

Nanganallur should have more rains because we have chanted the Maha Mantra here. There would be more rains here. This chanting of Bhagavan Nãma should not end with these seven days. Each one, after returning home, should continue to chant Bhagavan Nãma - while cooking, while working, while waiting for the bus, while traveling in the train, etc. Bhagavan Nãma should play on your tongue incessantly (‘sadã sarva kãlamum’). May Bhagavãn bless you all! "

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.

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