Guru Tattva

Sri Swamiji had invited devotees of Papa Ramadas to chant ‘Sri Ram Jaya Ram Jaya Jaya Ram!’ on the occasion of the Mahan’s Jayanti. This was done from 6 to 7 p.m.

Sri Swamiji then spoke on the glory of ‘Guru tattva’.

Sri Swamiji,

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

“ God is spoken as the greatest ‘tattva’ (philosophy). Mahatmas say that the highest ‘tattva’ is God. But, there is one that is greater than even God and that is ‘Guru tattva’!

We should get into a Satsang. We are very concerned about our physical health and do various kinds of exercises, take medicines, do yogaabhyas to keep it sturdy and fit. We also try to maintain its beauty. But, we do not do anything about maintaining mental health. Just as there are exercises to keep the body fit, an exercise is needed to keep the ‘manas’ healthy. But, we do not stop, even for a moment, to think about improving or maintaining our mental/spiritual health. If we fail to keep our ‘manas’ healthy, it will lead to ‘mano vyaadi’ (mental illness). Just as the health of the body is affected, mental health is also affected. This is called ‘mano vyaadi’. Ayurveda school of medicine bifurcates diseases as ‘Aadi’ and ‘Vyaadi’.

What is the exercise that has to be undertaken for the ‘manas’? It is worship of God (‘irai vazhipaadu’). While bringing up a child we are very concerned about his/her physical health but never about the mental moulding. We should provide the child a Satsang (company of a Sadhu). We fail to do this and regret later. The child grows up into a physically healthy adult, is well educated and well employed well but his ‘manas’ is unhealthy. It is filled with all ‘vikaaraas’ (unhealthful thoughts/desires). His habits worry the parents. The reason for this is that we have failed to teach mental exercise (‘mana payirchi’) needed to keep it healthy.

We pass through many births and to obtain human birth is rare indeed. It is rare still to be born a normal human being without any physical or mental defect. But, we waste this birth without using it for the purpose it is meant for. We may think, “In this janma I have not seen Bhagavaan; I have not done japa, dhyana, yoga or even a ‘punya kaarya’ but I will try to all these in my next birth!”But, this cannot be.

When we go to sleep at night and wake up the next morning we are the same personality that we were when we to bed. Our quality, good and bad does not change. Sleep is only ‘mano laya’ (the mind rests). In sleep the ‘manas’ rests and the ‘vasanas’ are just lying low. They have not been destroyed. In the morning when the ‘manas’ wakes up all the ‘vasanas’ come up again. Similarly, death is only a long sleep and it does not change the person’s ‘gunaas’ (qualities).

Valluvar says,
“Thoonguvadu polavumaam saakaadu; thoongi vizhippadu polavumaam pirappu’ - Death is akin to sleep and birth is akin to waking up. Sleep is for a night and death is a long sleep in another world for some 10/20 years. The ‘sukshma sariira’ (subtle body that is the ‘manas’) rests for certain period in another world and takes a ‘sariira’ (body/form) human or otherwise as per its doings in its past births. Thus, his qualities of earlier births do not change. The wicked does not turn into virtuous and vice versa. It is only in the waking state that we can work and not in sleep. We cannot study or work during the hour of sleep. It is only this time that we have taken birth, which is the waking state and the period of death is sleep state. Our intelligence lies in exerting effort, during this waking state, to liberate ourselves from this ‘samsara’.

What is the effort that has to be exerted to liberate ourselves from this samsara? Every jiva takes innumerable births. In every birth he is only searching for a way to get out of this samsara. He wonders, ‘How and what has to be done for this?’ He searches for an ‘uttama guru’ (True Guru) for this. When do you attain a Sadguru? When Bhagavan decides a janma to be the very last one, the man attains a Sadguru. He might have gone to a guru before this. But, neither the guru nor the ‘sishya’ would go to Moksha. So, he takes many more births. Even in our life we find that a man as an Engineer constructs a building. Continuing in his profession he finds that the building built after some 20 years is far better than those constructed earlier. This is because they had been constructed in his initial period of practice. For some consultation in any field we prefer to go to one who has 30 or 40 years of experience in that field. This is because we know that such a man of experience knows best. Similarly, while beginning to search for a Guru, man does not know who is a Guru. He does not know about the qualities of a Guru. So, he does not go to a proper Guru. He passes through many associations (Sangha) before reaching the right one. He then learns to differentiate the genuine from fake. This takes lot of janmas. Only in his last janma, he comes to the ‘uttama Guru’ (True Guru).

Who is a Guru? Is the one who reads your past and foretells your future a Guru? No! Certainly not. I have seen that in days past there have been astrologers who have possessed astounding capacity to foretell your future and read your past. May be these days such great ones are hard to be met with. They can tell that it is a ‘salagraama’ or a pen or a marble that is held within your closed palm. If you point out to a tree, they can mark the exact place where its shadow would fall at a particular time of the day. They can make out that the horoscope shown to him is that of a calf! But, this does not make Guru of him. Having lots of followers also does not make Guru of a man. Some persons pose like a yogi for clicking photographs of him. Posing as a yogi does not make him a Guru. Wearing beard is not a sign of dispassion (‘virakti’). How is a real Guru? A true Guru has no pomp and show. A true Guru bears no external sign. It is very difficult to know a real Guru. ‘Well! You say that one should go to a Sadguru but it is difficult to spot him. Then, how can this come about?’ When you see the one who has been decided by Bhagavaan to be your Guru in this janma, automatically a deep feeling will rise up in you. Without your knowledge an intense feeling of affection for him rises up. This feeling is indescribable. There may be many Mahatmas living at the same time. But, this sort of intense feeling of attraction does not arise on seeing all of them. This is because they are not the ones Willed by Bhagavaan to be our Guru. Only on seeing the one who has been ordained by Bhagavaan to be our Guru, a ‘pravaaham’ (gush of love), ‘premai’ (Love), ‘anbu’ (affection), ‘inumpuriyaada kaadal’ (incomprehinble feeling of love), fills up our hearts. We feel deeply attracted to the Guru. We wonder, “Won’t I see him? Won’t I speak to him? Won’t I be able to follow Him everywhere?” It is such feelings that show the permanent relationship between him and the Guru.

Sundara Kaandam in Ramayana depicts Guru Tattva. Valmiki has named the different cantos in Ramayana as Kishkinta kaandam, Ayodhya kaandam, Yuddha kaandam, Aaranya kaandam but he has named this canto as Sundara (Beautiful) kaandam. He could have named it as ‘samudra kaandam’ as Hanuman jumped over the ocean or ‘Sita darshana kaandam’. But, he has named it as Sundara Kaandam because it speaks about a ‘sundaramaana vishaya’ (beautiful matter).What is ‘sundaramaana vishayam’ for a ‘samsaari’? To attain liberation from this samsaara is the ‘sundaramaana vishaya’ for a samsaari.

What does Valimiki say here? In the meeting to decide about the messenger to be sent to Sri Lanka to meet Sita, each monkey speaks out the distance that he can cover over the ocean. One monkey says that he can jump upto 30 ‘yojana’ (measure of distance), another says 40 and so on. But, this only meant that they could not cross over the ocean totally. How then can they bring Sita over to the Lord? Only Hanuman could jump across the ocean, meet Sita in Asoka vana and help in bringing her back to her Lord. A Guru who has performed austerities only about 10% or another who has done about 20% or yet another who has done 30% can never help another to cross the ocean of samsara. Such a Guru falls and is drowned being unable to find a way out for himself. How then can he help another cross over the ocean of life? Here, Hanuman is shown as the Guru.

One should not label himself as a Guru. Neither is he able to cross over the ocean nor help another. If he does pose as a Guru, he will struggle as one caught between the devil and the deep sea!

You may be doing japa of a mantra. When someone seeks you out for some help you may advice something and by chance it might meet with the anticipated result. He then considers you a Guru. This works in your mind and you also begin to think that you are indeed a Guru! But, later on you find that you are caught up with ‘devotees’ whom you are unable to help cross over the ocean of samsara (life), as you are yourself struggling to find a way out! Having become a ‘Guru’, you come to have ‘sishyaas’! You expect respect from your ‘sishyas’. When it is not forthcoming you feel disappointed and angry. You begin to feel malice towards other Gurus as they seem to pull larger crowd than you! When this happens you lose out on the purpose for which you had given up everything in life. It will push you into a situation far worse than ‘loukiika’ (world). This is because usually we nurture jealousy towards people in the same field. A musician may regularly attend a dance consort and praise the performance sky-high but would never do the same with another musician. In the same manner, an immature ‘Guru’ holds malice towards other ‘Gurus’ and competes to out beat them in crowd pulling.

Therefore, we should be very careful while doing japa, dhyana. We should try to inherit the quality of Hanuman. What is the foremost quality of Hanuman? ‘Vinaya’ (humility). A Guru should wander about without remembering his ‘paraakrama’ (strength/prowess). Hanuman is said to unaware of his prowess. What does this mean? A Guru should move amongst the people as an ordinary man. A true Guru is very humble without any pomp and show.

While there were many monkeys, why did Rama choose Hanuman to go to Sita? Why did Rama give His ring to Hanuman? Guru should be one sent by Bhagavaan. Bhagavaan should give him the permission to help people cross the ocean of life. Only then should he go to do this work.

Once a man said to Ramakrishna Paramahamsa that in this world none had bhakti and that he wished to speak to people about ‘seeing’ God.
Ramakrishna asked him, “Have you seen God?”
He replied, “No.”
Ramakrishna questioned him, “When you have not yet seen God, how can you show God to another? First, you work for it and attain Bhagavaaan. We can then decide if it is necessary for you to show Him to others!”

Without having ‘anubhava’ (experience) of something you cannot speak to others about it. You cannot speak and even if you do it will have no bearing on others. Only fools may get deceived.

Hanuman was one who has been sent by Lord Rama.

Sri Lanka was the kingdom ruled by Ravana who had ten heads. The ten heads represent the ten ‘indriyas’ - 5 ‘jnanendriyas’ and 5 ‘karmendriyas’ (eyes, mouth, nose, ears and skin [touch]). ‘Indriyas’ are popularly known to be 11, adding ‘manas’ to it. The ‘indriyas’ instigate the ‘manas’. What do these indriyas do? Man is made of three qualities - Rajas, Tamas and Sattva. Raajasic is to always gets into fights or ever involved in some work or the other. He is always over active. Taamasic man is very lazy. He eats, sleeps and does not bother either about this world or the other. He has no goal in life. He just wastes his life. He does not bother about anything. Sattvic man does japa/dhyana/bhajan and takes effort to attain Bhagavan. In Ramayana, Ravana, Kumbakarna and Vibhishana represent the three gunas of man - Rajasa, tamasa and sattvic, respectively. We have all the qualities in us. We sleep because of tamasic quality. Due to sattvic quality we attend Satsang and desire to attain Bhagavan. We carry on activities due to rajasic quality. There is no world without rajasic quality. Lord Brahma (the Creator) at the time of creation sent four persons to the world - Sanaka, Sananta, Sanaatana and Sanatkumara. Lord Brahma having sent them relaxed in dhyana. But, on opening his eyes, he found the four also sitting in dhyana! How then will creation come to be? Brahma spoke to them, but they were interested only in dhyana and not in creation. Therefore, world cannot be run by such sattvic people! These people (sattvic) will stop the work of the world! So, Brahma sent sixteen ‘rajasa prakritis’ who carried on activities. They are the ones dear to Bhagavan because world runs only because of them! They are always in the midst of activities with deep intention to achieve something great. The ‘manas’ is made of all the three kinds of thoughts. To win over these one should take the support of God, just as Vibhishana (sattvic) surrendered to the Lord.

Hanuman went to Sri Lanka. Rama is ‘Deivam’(God) and Sita the ‘jiva’. Who brings the two (Bhagavaan and jiva) together? Initially, a Guru by name Viswamitrah had brought the two (Rama and Sita) together in wedlock. ‘Viswamitra’ means friend of the cosmos (Viswam means cosmos and Mitra means friend). Only one who is able to see the whole cosmos as a friend (‘sneha bhaava’) can be a Guru. Can one see the whole Universe as Bhagavaan? ‘Anta Raamamayam ee jagat!’ sings Badrachala Ramadas! For him the whole ‘jagat’ (universe) was seen as verily Rama. Similarly Mira sings that it is only Krishna who is seen in her vision. Only one who sees the world not as world but as Bhagavaan can have such ‘premai’ (love) in them. Sadasiva Brahmendral sings, ‘Sarvam Brahma mayam re! re!’ - everything is verily the Brahman! Only these people have such bhaava. When the jiva is with Bhagavaan - as long as we keep our ‘manas’ in Naama japa, kirtana, Bhagavat ‘kainkarya’ (service), Guru dhyana, seva, etc. Maya can never bind us. If we get tempted by ‘prapancha’ (world) we will get caught in it.

Maya is very treacherous. It waits to pull you into the darkness of samsara. One who has devotion to Bhagavaan has no threat from Maya. The Lord verily protects such a devoted person. Do not, even for a moment, let your mind desire anything else other than Bhagavaan. If you do, Maya that waits for such an opportunity pulls you and you fall headlong into the darkness of samsara. A rat that is hiding behind the rice sack is safe as long as it remains there. The moment it comes out, the cat that is waiting for such an opportunity catches it by its teeth. We find that Sita was very happy as long as she was with her Lord, though she lived in the forest under arduous circumstances. But, she desired the golden deer that was none other than the asura ‘Mareecha’. This world is verily Mareecha. It actually does not exist. It is verily an illusion. Mareecha represents this illusion. Without knowing/understanding this we desire this world and are caught up in nescience. ‘Deivam’ (God) fulfills your desires and thus Rama goes out to get the golden deer desired by Sita. God grants your wishes. He does not question your desire. When you pray to God for marriage or for good education, He will not say, “Why do you desire this? You should desire only Moksha (Liberation).” Whatever bhaava you approach Bhagavaan it comes to be. Bhagavaan fulfills your desires.

Having fallen into the net of Maya through the temptation that was the desire for the golden deer, Sita was all alone without her Lord and Ravana who was the very form of all ‘indriyas’ carried her away to ‘shokha’ (sorrow) vana (forest) that was known as Asoka vana. Valmiki, in many places in Ramayana, shows Rama ‘vilasa’ - Rama weeps for the lost Sita. What does this represent? You may do crores of japa, dhaya; do anything; But, unless Bhagavaan Wills to take you unto Him, no amount of your sadhana will bear fruit. We desire to go to someone’s house. We may keep telling him of our desire. But, is it possible to go there unless he invites you? He has to invite you. Thus, Bhagavaan should desire to take you unto Him. This is the reason that Mahatmas say that Bhagavaan’s Grace is needed.

Here, the tears shed by Rama for Sita shows His ‘viraga’ (intense yearning). His ‘viraga’ was greater than that of Sita. Bhagvaan deeply desires to take the jivas unto Him. His desire is deeper than that of the jiva who wishes to join the Lord. In Ramayana, Rama’s lamenting depicts this only. This Maruti (Hanuman) is the Guru here. God will not come to man directly. Since, Guru makes even the impossible possible, Guru is greater than God. Even when God calls each and every jiva to come to Him, none goes to Him! When all efforts of God go in vain, a Guru comes to this execute this job of God. He cleanses the jiva and places him on the Feet of Bhagavaan. Therefore, Guru tattva becomes far greater than Bhagavat tattva!

Therefore, Hanuman went to Sri Lanka and met Sita piratti. He was going to bring the ‘jiva’ and Bhagavaan together. What should the Guru know? He should be able to know the heart’s desire on both sides. Guru should be one who knows the craving of both - the bhakta’s to attain Bhagavaan and Bhagavaan’s to take the bhakta unto Him. He should not forsake the Bhakta saying that he cannot attain Bhagavaan; and he should not tell Bhagavaan, ‘This Bhakta will not come to You.’ Guru should be one who knows the ‘mano bhaava’ of both.

When Vibhishana comes to the Feet of the Lord in surrender none of His (Rama’s) advisers speak in support of Vibhishana. One says that an asura should not be trusted. He must have come to spy into the strength of the army and hence should not be trusted. Another says that he had forsaken his own brother and thus was not trustworthy. Only one person supports Vibhishana. And that is Hanuman. Hanuman realizes the deep yearning of Vibhishana. Vibhishana waits with bated breath, “Will not someone speak in support of me?” Hanuman also realizes the deep yearning of Lord Rama. Rama waits anxiously, “Will not someone speak in support of Vibhishana?”

The debate was only over the acceptance of Vibhishana and not those who had accompanied him. What does this mean? If Vibhishana was accepted it automatically meant that those who were behind him would also be accepted. Thus, if you reach an ‘uttama Guru’ and he attains Moksha, you are also assured of Moksha. Bhagavaan does not question those coming behind an ‘uttama Guru’. Unquestioningly all followers are taken in. Thus, there was no debate on accepting the followers of Vibhishana.

Here, what is the means used by Hanuman to enjoin Sita, the ‘jiva’, with Rama, the Bhagavaan? He gives her Rama’s ring. The ring that Hanuman gives to Sita bears the word ‘Rama’! It means that the Guru initiates her into ‘Taaraka Mantra’ (Rama) to cross the ocean of samsaara. Sita had already been chanting this Naama and was ever thinking of Rama. Why then should Hanuman give it (Naama) to her? You might have been doing incessant japa of a Naama for a long period but, only if the Mantra/Naama is given by the Guru, will it bear fruit. All these days Sita had been thinking of and chanting Rama (Naama). Was all this then a waste? No! Why did Hanuman go to Sri Lanka! It was only the Rama Naama japa performed by Sita that pulled Hanuman unto her and made him give the Mantra to her. Once this was done war was fought and soon after ‘pattabhisheka’ (coronation) of Rama was done. Sita and Rama were united. Do not give up chanting of any Naama of Bhagavaan that you have been chanting on your own. This will certainly lead you to a Sadguru who will give ‘upadesa’ of a Mantra. At such a time, do not tell the Guru, “Why all this ‘upadesa’ for me? I will do it on my own.” When you get a proper Guru, take ‘upadesa’ from him. Until then keep doing japa.

Therefore, what is the easiest way out? Verily Rama Naama! In Gita, Bhagavaan says,
‘Bahu shaakha hyananthaascha buddhayo avyavasaayinaam’ - One who has no set goal has a wavering mind. His thoughts are multifold.

While speaking on Satsang (good association - Sadhu company) we also make reference of ‘dursang’ (bad company) also. Whose company is to be considered bad (‘dursangh’)? It is not one who drinks, gambles or visits immoral women, which is usually taken to be associations to be avoided. You can find undesired company even amongst ‘sadhus’ itself! You may be doing japa of Rama Naama. Someone might advice you that unless you had knowledge of the Vedas, you cannot attain God. Another might say that without Sanskrit knowledge it is verily impossible to attain God. Yet another one might advice difficult yogaabhyaas like pulling in the breath through one nostril and breathing it out through the other. Some one else might advice performance of homas. Some one might question, “Do you know to sing ‘abhangas’? Do you know Divya prabandam? Do you know Periapuraanam or Devaaram? You have to sing all these to attain Bhagavaan. You cannot attain Him by merely chanting a simple Rama Naama!” Poor man who had been keenly chanting Rama Naama would now feel like learning these. Each one advices what he knows. If you listen to such people and try your hands at it, you will only end up in confusion. Do not bother about these. All those who have learnt the Vedas have not seen Bhagavaan. There are those who have not learnt the Vedas but yet seen Bhagavaan. Similarly, all those have knowledge of Sanskrit have not seen Bhagavaan. There are people who do not know Sanskrit, yet have attained Bhagavaan. Therefore, do not bother about such advices. There is only one quality required to attain Bhagavaan and that is ‘premai’ (love) in one’s ‘hrudaya’ (heart). All that we need to do for this is just chant the two akshara ‘Ra-Ma’! Naama Japa! There is no path easier than Naama Japa for the attainment of God. Therefore, what is ‘dur sangha’ (bad company)? Anything that obstructs chanting of this Rama Naama; even if it is some Bhagavat matter! If someone coaxes you to go on fast, do some sadhana like yoga, etc. this is should also be considered as ‘dur sangha’. The reason is that he is trying to disturb your ‘ekagra chitta’ (one pointed mind). A man in a higher level of sadhana would not bother about these. But, a beginner would feel disturbed by this and might fall. We should not pay heed to all these.

Someone might advise you, “Do japa of Namasivaya.” But, it is enough if does japa of one Rama Naama. Why and how? All japas are contained in Rama Naama. There are two Maha Mantras in the world. Great Bhaktaas can be classified into two categories viz. Saivaites and Vaishnavites. Saivaites have a Maha mantra. They always chant ‘NAMASIVAAYA’. Devaaram says, “Vedam naanginum meiporul aavadu Naadan Naamam Namasivaayame’ (the soul of the four Vedas is the Name of the Lord - Namasivaaya!). Namasivaaya is the main (‘pradhaana’) Mantra for the Saivaites. It is ‘Panchaakshara’ (five lettered). Pattinathaar, too, calls it ‘iyndezhuthhu’ (five letters).

The ‘pradhaana’ Mantra for Vaishnavites is the ‘ashttaakshara’ ‘Om Namo Naaraayana’ Aazhwaar, too, sings, “mattravai ellaam seiyyum nalamtharum sollai naan kandukonden Naaraayana ennum Naamam” (I have found the Name that will bestow everything). Thus, for the two main categories of Bhaktas there are two Mantras - one is Naaraayana and the other is Namasivaaya.

Thiagaraja Swami, in one his kirtans, puts forth a question to Rama. “Rama! Who are you? Are you Siva? Or are you Vishnu?” Thiagaraja then explains it himself - ‘Madhavanu mantramulu ‘ra’ jiivaaksharamu!’ - in the Mantra of Lord Naaraayana (Madhava) ‘Ra’ is the ‘jiivaakshaaramu’ (life giving letter). If this letter were removed it becomes ‘Nayanaaya’ that means one who has no ‘gati’ (way out).
‘Siva mantramulu ‘na’ jiivaaksharamu!’ - In Namasivaaya, the letter ‘Ma’ forms the ‘jiivaakshara’ and when this ‘akshara’ is removed it reads as ‘Na sivaaya’ that means inauspicious. Thus, Your Naama - RAMA - is verily made of the ‘jiivaakshara’ (the life giving letter) from Namasivaaya and Naaraayanaaya. These two ‘jiiva aksharaas’ - ‘RA’ and ‘MA’ - have been coined together to form Your Name - RAMA!” Thus, one who chants this receives the ‘phala’ of having worshipped both Lord Vishnu and Lord Siva.

Thiagaraja then says that those who worship Rama receive the ‘phala’ of the worship of all the devatas. How is this? Viswamitra takes Rama and Lakshmana to protect the Yagyaas being performed in the forests by the Rishis. Viswamitra was a Muni. If he were in a Kingdom, he would have offered Rama food and other comforts. But, since they were in the forest for ‘yaga samrakshana’ (protection of yagas), Viswamitra does upadesa of several Mantras to him.

In our Religion, all the 33 crore devas have a separate Mantra. Viswamitra did upadesa of all these Mantras. Viswamitra had done lakhs of japa of all these Mantras, performed ‘purascharnam’, relevant homas, ‘sandarpanai’ and then saw each of these devas directly. After the performance of thousands of years of japa, Viswamitra had seen each of these devas. What is ‘siddhi’ of a Mantra? ‘Siddhi’ means to directly see the devata of the Mantra.

Viswamitra taught all these mantras to Rama. Before Rama could utter them even once, the relevant devata rushed up to his Presence! One by one all devatas rushed to his side. None desired to leave the presence of Rama. So, Rama absorbed each one of them in His own ‘sariira’ (body). While chanting the Gayatri we do ‘aavaahana’ (installation) within ourselves. We do ‘aavaahana’ in water or fire. When Ganapaty homa is performed, the god is installed in the fire lit for the homa. It is into this that we offer ‘Kozhukattai’ (a sweet dish that is the favourite of Lord Ganesha, the elephant headed god), sugarcane, etc. When the ‘aavahaana’ is done into water, we pour the holy water on to our head after the completion of worship. There is yet another type of ‘aavahana’. This to do ‘aavaahana’ on our self. This is done while doing ‘sandiya vandanam’. Thus, where did all the 33 crore devas go to? They are verily within Rama’s ‘sariira’.

Thus, one who chants Rama Mantra receives the ‘phala’ of chanting Mantras of all gods and one who worships Rama receives the ‘phala’ of worshipping all devas. For whom does the above apply? It is for one who wishes to know the ‘tattva’ of Rama.

But, if one acquires ‘ruchi’ (taste) for ‘Sri Ram Jaya Ram Jaya Jaya Ram’, we would not wonder, ‘why should we chant this? Which god’s Naama is this? What is the ‘phala’ for chanting this?’ This is because mere chanting the Naama itself gives us joy! Let us say that a diabetic patient has been advised by the doctor to give up eating sweets. But, when a plate of ‘badaam halwa’ is placed before him he just picks it up and eats it. Does he think of anything else then? Does he remember the advice of his doctor? Does he stop to check the ingredients it is made up of? Does he stop to think of the consequences of eating the sweet? No! He does not question anything. Why? He is interested in its taste. So, without questioning he eats it and enjoys its taste. Likewise, we should develop a taste for the Naama of Bhagavaan. We should feel sad if questions arise in us because it goes to show that we have not developed Bhagavan Naama ruchi. Why question, “Whose Name is this? How many times should I do this japa? What is its glory? What is its ‘tattva’ (philosophy)?” All such details are needed only by one who has no taste for Naama. Bhagavaan will not speak to one who has no ‘ruchi’; such a person will not attain ‘Naama siddhi’. ‘Ruchi’ should come through Guru krupa or Deiva krupa (Grace).

Once we get the taste of the Naama and do japa of it, it can do wonders. We see that Papa Ramadas had performed japa of ‘Sri Ram Jaya Ram Jaya Jaya Ram’. Earlier there was a great Mahatma by name Samarta Ramadas.

Samarta Ramadas, was born on Hanumath Jayanti, as an ‘amsa’ of Lord Hanuman to do ‘loka uddharana’ (to help the world). Avatara Purushas come for ‘loka uddharana’. There was a Mahatma by name Ekanath. He sat on the banks of Godavarai river, in Maharashtra, at the time of leaving his ‘sariira’. He was surrounded by his disciples and innumerable Bhagavataas. They requested him, “You have decided to leave this world. To keep up your work of Bhagavata dharma, please name your successor from amongst us.” When disciples of Saint Ekanath waited with bated breath to know whom he was going to name as his successor (each one thought of himself to be the worthy candidate), the Saint pointed to the little child Samarta Ramadas walking up to him with his father and said, “It is that little child who will protect Bhagavata dharma after me!” This child was none other than Samarta Ramdas. He was not even a year old at that time.

It is said that at the time of birth he even had a small tail. The child used to be found sitting on trees; sitting inside a room with the hands holding the ‘chin mudra’. He was not interested in marriage but the parents pressurized him to get married. Unable to speak against the wishes of his mother he remained quiet and his marriage was arranged. In those days the bride and the groom saw each other only at the time of marriage. A screen is held between the two and ‘lagnaashtakam’ mantra, ‘Sulagne savadhaana’ is chanted and the screen removed for them to see each other. When this was done Samarta Ramdas was not to be found on the other side!

He had gone away to a cave in Sajjanghat, near Pandaripura. It is near Nasik panchavati. Even today it can be seen. He sat there wearing a loin cloth (‘koupeenam’) and a japa maala held in his hand. He sat there doing incessant japa of ‘Sri Ram Jaya Ram Jaya Jaya Ram Om Sri Ram Jaya Ram Jaya Jaya Ram!’ There are 13 ‘aksharaas’ in this. He performed13 crore japa and Rama appeared before him. He told Rama, “I am unable to concentrate on the japa if I keep counting it. I wish to do the japa thinking of you. Instead, I am compelled to count the japa!” and he ordered Rama, “When 13 crore japa is completed, ring the bell in your ‘kodanda’ (bow)!” and Rama complied with this request! Every time, Ramadas completed 13 crore japa, Rama would then appear before him and request him, “If people like you sat in the cave doing japa who would do ‘uddhaarana’ (help) of people of the world? So, go out to do ‘loka uddhaarana’.”

But, Ramadas did not have the inclination to leave the cave and mix with people. He found it very difficult to mingle with people. He would tell Rama, “Rama! just before your arrival I had made a vow to do japa of another 13 crore. Hence, let me finish it and then go out!” He kept on doing 13 crore japas, one after another. Rama felt that nothing could be done through him. Therefore, Rama brought Chatrapati Shivaji to him. Samarta Ramadas carried out all his work through Chatrapati Shivaji. Kalki avatar of Bhagavaan is spoken of as coming on the back of a horse to protect the country. Shivaji contained Muslim rule fighting on horseback during Ramadas period. This is the Kalki Avatar’s ‘suchakam’. Shivaji ousted foreign rule. This was possible only because of Smarata Ramadas’s tapas. Shivaji’s power was Samarta Ramadas, his Guru.

I said that Guru is a ‘tattva’. Guru is not just a three or a six-foot physical form. The ‘sariira’ is not the Guru. It is the omnipresent ‘Atma’ within the Guru that is the real Guru.

I said that Samarat Ramadas was Shivaji’s Guru. Once, Chatrapati Shivaji went to capture Bijapur Sultan’s fort. He was unsuccessful in all his attempts. He went into the forest along with his minister to rest a while. He thpught of his Guru Samarta Ramdas, “Oh! Guru! I should somehow capture this fort. Please show me the way.” At that moment an old lady came there and invited him home for lunch. She served hot rice on to his leaf. Shivaji made a small gap in the center of the rice mound served on his leaf. The old lady poured the ‘sambaar’ into this. Shivaji, due to hunger, dipped his hand right in the middle and had his fingers burnt. The old lady immediately corrected him, “If you place your fingers in the middle of the rice you will surely have your fingers burnt. If you begin to take the rice from the edges, it will not burn your fingers!” Immeditely Shivaji understood this to be his Guru speaking through her. All the while he had been trying to hit the enemy right within but now attacked them all round their fort and succeeded in capturing it. Guru is a ‘tattva’. Once we earn the Grace of God, if Bhagavaan Wills, every place will be a Satsang. You may be in a train and a person calling out, “Krishna!” comes to sit beside you. We cannot go searching for these (Satsang). If only Bhagavaan would Will, every moment, every atmosphere becomes Satsangh. In your office you may find a colleague spiritually inclined. He may speak a lot of good Bhagavat matters to you. But, if Bhagavaan goes against us (‘virodam’) even the place of Satsangh becomes a place of gossip and avarice. No matter how deep a trouble a man is, he would come up in life only if he holds on to a Satsangh.

In Ramayana, we find that Sugreeva had lost everything - his kingdom, his wife, his children, his people and sat in a mountain forest. His life was in danger. If he were to move out of this forest, Vali (his brother to whom he had lost everything) was sure to kill him. What was his position after ‘kishkinda kaandam’ and just before ‘Sundara kaandam’? His coronation (‘pattabhishekha’) was over and he was living comfortably. He had even forgotten about the service to be rendered to Lord Rama! What was reason for the change in the position of Sugreeva? Even at worst of times he held on to Hanuman and was thus saved.

Sugreeva who had been stripped of everything (kingdom, wife, children, people) held on to Hanuman, the Bhagavata/the Guru. Hanuman brought Rama and Lakshmana to him! Hanuman placed Rama and Lakshmana on each of his shoulder and carried them to Sugreeva. However, knowing the working of a monkey’s mind (a monkey throws away the mirror in its hand when it sees another object. It can never hold to anything for long) Hanuman was scared that Sugreeva might throw away the priceless company of Rama. He, therefore, lit a fire, made Sugreeva and Rama hold hand over it and take the vow of friendship unto life. Those who have written commentary for Ramayana say that it is only a man and a woman at the time of marriage who take vow of everlasting loyalty to each other with ‘agni saakshi’ (fire god as witness) and that no Shastra speaks of the bond of friendship to come about in this manner. No Maharishi has advocated this. But, here Hanuman makes Rama and Sugreeva to do this, as he knows the working of the mind of Sugreeva. He desires Sugreeva to hold on to Rama. The Guru desires this.

At the beginning of ‘Sundara kaandam’ we find that when Hanuman reached Sri Lanka, he was awe-struck. The kingdom overflowed with wealth. Every house was decorated with precious gems. He wondered if it was Kubera loka or Indra loka or the loka of some god. There are innumerable countries in the world but none has the word ‘Sri’ prefixed to it. Even today over the Radio this country is referred only as ‘Sri Lanka’. ‘Sri’ denotes Lakshmi (Goddess of wealth and prosperity - consort of Lord Vishnu). It is only Lanka that has ‘Sri’ prefixed to it for the very reason that Sita (the incarnation of Lakshmi) lived there for ten months. How many ‘Sri’ should then be prefixed to this land of ours in which She was born? How many ‘Sri’ should be prefixed to this land of ours that has been producing a continuous line of Mahatmas?

We find that same Kingdom that created awe in Hanuman soon became a graveyard with all houses burnt down, heaps of dead asuras in every street and the cry of women and children filling the air. Why did this happen? Ravana lit fire to the tail of a Bhagavata (Hanuman) whom Sugreeva had held for support during his bad time. Harassment of a Sadhu brought about the destruction of a great kingdom. This is the glory of Satsang. There is nothing equal to the welfare received by holding on to Sadhus; likewise one faces worst sufferings if he abuses Sadhus.

If only Bhagavaan would Will, we will be blessed with Satsang everywhere and at all times. If Bhagavaan becomes ‘viroda’ then even Satsang will become verily a place of quarrel and avarice. This is only the ‘sankalpa’ of Bhagavaan.

Samarta Ramadas attained lots of ‘shakti’ due to incessant japa of Sri Ram Jaya Ram Jaya Jaya Ram. It is Papa Ramadas’s Jayanti (birth anniversary) today. While reading the charitra of Papa Ramadas in ‘In search of God’ I feel that it is verily the charitra of a true Mahan. Mahans’ charitraas are open book. He received upadesa of Rama Naama from his father and wandered all over the country. We find that he was never touched by anger. Who gets angry? Only one who has ‘ahankaara’ (pride/egotistic). One who thinks great of himself expects respect from others. One who has no ego does not expect respect for others. Mahatmas do not get angry. We may say that we do not expect respect. When we visit a home, the host receives us warmly and we tell him, “Why all these formality of welcoming me?” But, when there is no such welcome during our next visit we feel hurt or atleast wonder why the host has not come out to receive us. If these words of ours were true we would not bother the next time that we were not formally received. The moment such a thought arises it shows our inner desire for recognition. This is only because of holding the ego ‘I’. Therefore, we nurture the desire that others should worship us, respect and honour us.

In Papa Ramadas life we find that he visits Pandaripura. There is always Satsang in this keshtra. When Papa Ramadas visits the Satsangh, which is being conducted like a big mela, a Sadhu abuses him. The Sadhu says, “He knows nothing but has taken to ochre robe” and showers further abuses. How does Papa Ramadas react? He listens smilingly. Later, when he is asked to address the gathering, Ramadas tells, “All that was said about me by him is true, indeed! He has spoken the truth (about me).” This is the sign of having attained ‘anubhooti’ (Bhagavat saakshaatkaara).

Once while traveling in a crowded train, luggages were thrown on Papa Ramadas and he was kicked about. Just a little while earlier his devotees had honoured him with worship. He said that the body that had received ‘poorna kumbha’, sandal paste and garland should also take the kicks! This is the sign of a Mahatma. Honour and disrespect are accepted with equanimity. Gita speaks of treating heat and cold, joy and sorrow, honour and abuse with (‘seethoshnah’, ‘sukha-dukheeshu’, ‘maana-avamaanah’) equanimity of mind. This can be seen only in Mahatamas. They truly accept everything with equanimity. Their bhaava in accepting these, their maturity in accepting these is not found in us.

Only one who has no trust in God experiences fear. If he experiences fear, it can then be emphatically said that he has no faith in God (‘sathyamaaga deiva nambikkai avanukku illai’). When Bhagavaan is near you, how can fear overtake you? Bhagavaan is ‘sarva vyaapi’ (omnipresent). There is no place where HE is not. Moreover, He is within you! It is only because Bhagavaan is within you, do you speak, eat, work, sleep, etc. While Bhagavaan is ever with you, how can you experience fear? If you do, it means you do not possess the required faith.

Once when Papa Ramadas went to stay inside a cave for dhyana, people advised him against it as there was a cobra living there. He did not bother about it and the people were scared stiff. They thought that on the morrow only his dead body would be found. But, the next day he was very much alive. People asked him about the happening. Papa Ramadas said, “When the cobra came I picked a little jaggery from the bag and offered it saying, ‘Rama! Have you come in this ‘roopa’ (form)? Please have some jaggery.’ The cobra licked it and left. I ate it as Rama prasad!” How bold he had been! What was the reason for being fearless? God was verily in that place. He saw everything as verily Rama. We may say that everything is verily the Lord. But, it is not in our experience (‘anubhava’). Getting into ‘anubhava’ is the sign of ‘anubhooti’.

Reading his charitra, we find that Papa Ramadas addressed everybody as ‘Rama! Rama!’ You all might have heard of speaking ‘kaa na’ language! In those days, when a guest came home, people at home would speak adding the letters ‘kaa na’ to every word spoken, so that the guest was unable to follow what was being spoken! Bodendra used to speak adding ‘Rama’ to everything. He would ask, “When did this Rama come? When did that Rama leave? Rama! Please bring the wooden plank. Rama! did you sleep? Pick up that Rama tulasi.” In the same manner, we find from Papa Ramadas’s charitra that he saw every happening in his life, everywhere and at all times, as verily the ‘sankalpa’ (Will) of Rama. This is Rama’s ‘preranai’ (order), Rama called me, this Rama helped me into the train, etc. He lived in Rama Chintana, as Rama ‘maya’. He was in ‘anubhooti’.

A man may hold the mike and speak from dawn to dusk and a crowd would be there to listen to him. What sort of a crowd would be there? One paid to listen, those who has no alternative to do. But, not a single word would get into and remain with any of the listener. Is there any use of the rains falling into the ocean? This speech is akin to this. But, just as a drop of water provides great relief to man who is very thirsty, even a single word uttered by a Mahan relieves a man of his sorrow. A single consoling word from a Mahan is a great solace to the wounded heart of a man. The bhaava of a Mahatma is such.

I have always wondered on reading or listening to the speeches of Mahatmas like Maha Periyava, Ramana Maharishi, Yogiramsuratkumar. I always wonder how do they speak so wonderfully? How to term it? Poetic? Wonderful? They do not even stop to think before speaking. It comes spontaneously from them.

A devotee of Maha Periyava, was in tears as He did not visit her home. Maha Periyava said to her, “Why do you invite me into a home built of bricks? I will come and sit in the home of your ‘hrudaya’ (heart)!” What wonderful words? How could he coin such words out of the blue?

Once a devotee prostrated to Yogiramsuratkumar. His mother also prostrated to Yogi. Yogi asked, “Who is she?” The devtoee said, “My mother!” Immediately Yogi said, “She is my mother also!” What spontaneous words? - “She is my mother also!” It was not spoken after ‘thinking’. What bhaava they possess over this ‘prapancha’? The words that fall from Mahatmas’s lips are truly wonderful.

Once Ramana Maharishi was going on Giri Pradakshina along with his devotees. A snake happened to cut across their path. The frightened devotees ran away screaming, “Nalla (good) paambu (snake)! Nall paambu!” Ramana stood a while and the snake left the place. The devotees returned soon after and Ramana asked them, “What did you all call this snake?” They said, “Nalla paambu!” Ramana said laughingly, “You called it ‘nalla paambu’ (good snake) but ran away!” and then pointed out, “If we fear good things we will face innumerable sorrows in life!”

In the world, when our child goes to cinema, drama, gambles or goes abroad the parents do not fear. But, the moment the child does bhakti, they experience fear! We fear good things. It is only because of experiencing fear of good things we face sorrow in our lives. We get pleasure from bad things. We never fear bad things.

A lady used to visit Ramana Maharishi frequently. But, she was not to be seen for sometime. Later, when she visited, Ramana asked her, “You used to come here frequently but was not to be seen for long. What is the reason?” The lady said, “I have to pass a graveyard on the way. Lots of dead bodies are placed there. I am scared of those dead bodies.” Immediately Ramana remarked, “Why should you fear a corpse? You should fear only those who are alive! Will the corpse get up and pick your pocket? Or is it going to murder you? Only the person who is alive would commit all these!”

Thus, words spoken by Mahans are really wonderful.

Many people met with Papa Ramadas. Once a man asked him, “You are still chanting the Mantra, ‘Sri Ram Jaya Ram Jaya Jaya Ram’. Have you seen Bhagavaan? If you have, then where is the need for continuing to do the japa?” Papa Ramadas gave a wonderful answer, which I like very much. It was a place where a river was mingling with the sea. Papa Ramadas asked him, “Has this river mingled with the sea?”
The man said, “Yes!”
Papa Ramadas, “Well! Is the river still flowing?”
The man, “Yes. It is still flowing.”
Papa Ramada, “You say that the river is flowing but also say that it has mingled with the sea. How is it possible?”
What a wonderful reply to the question put forth? Papa Ramadas explained his state with an apt illustration.

Today, it is the Jayanti of Papa Ramadas. It is indeed a great ‘bhaagyam’ (blessing) to remember Mahans on their Jayanti. Let us all be blessed with their ‘stiti’ (state), ‘chitta shuddhi’ (clean mind), their ‘drida vishwasa’ (unstinting faith), the ‘ruchi’ that they had in Naama.” "

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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