Pinnavãsal village 7th February, 2004 10.00 a.m. – 10.30 a.m. Excerpts from His Holiness Sri Muralidhara Swamiji's Upanyãs H.H. Sri Sri Swamiji’s brief informal address at a home at Pinnavãsal Village* (about 22 kms. from Tiruchirapalli, Tamizh Nadu, S.India) 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.

Sri Swamiji,

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

“ What does ‘Adhishttãnam’ mean? ‘Adhishttãnam’ means ‘Satyam’ (Truth). The Upanishads say, “Satyam jnanam anantam Brahma”. Brahman is Satyam.

All of us are born alike. But, our ends differ. Great ones like Mira, Sridharayyavãl mingled with the Lord in the form of a ‘jyoti’ (light). Chaitanya Mahaprabhu and Jayadev mingled in the form of a ‘jyoti’ with Puri Jagannath. Sri Vallabha and

Sri Chandrasekharendra Bharati Swamy attained ‘jala samadhi’. Many have seen a light leave the body of Ramana Maharshi and shoot up. Maha Periyava has seen it. Mahans like Sri Raghavendra Swami, Sri Bodendra, Sri Sadasiva Brahmendra attained ‘jiva samadhi’. That is, they climb down into a ‘samadhi’ even while yet alive. Even today Bhaktas can hear the sound of the bell ringing for puja at Sri Raghavendra Swami’s Brindãvan. Bhaktãs can hear the sound of ‘pãda koradu’ (wooden sandal) and the chanting of Rama Nãma at Sri Bodendra swami’s Adhishttãnam.

In Srimad Bhagavatam we find that Dakshãyani burnt down her body in ‘yãga agni’.

Sabari and her Guru Madanga Maharshi sat inside ‘agni kundam’ (fire) and left for the Lord’s Abode. Vittoba was taken away in a divine chariot. Vivekananda and Vãsudeva thatha predicted the date when they would shirk their mortal body. But, Maha Periyava’s and Yogi’s (Yogiramsuratkumar) end were like any other man’s. However, this in no way makes them smaller than the rest.

We find that all our prayers are answered in a Mahan’s ‘Adhishttãnam’. How does this happen? Moksha (Liberation) is attained only when ‘punya’ (merits earned through righteous deeds) and ‘pãpa’ sins are both exhausted. With ‘punya’ one does not attain to Moksha. ‘Punya’ also leads to another birth. With ‘punya’ one enjoys comforts in his/her succeeding birth. ‘Punya’ remains with us as ‘banda vãsana’ (impressions that bind us). Mahans wander in the earth and in the course of their life here earn ‘punya’. Unlike in our case, it remains as ‘boga vãsana’ with them. Mahans have no mind as it is totally destroyed. It does not bind them. It does not lead to another birth. Thus, their ‘tapas’ and ‘punya’ remain with them in their ‘Adhishttanam’. It is this ‘tapas’ and ‘punya’ that become active and bless those who visit the place. This is the reason for the prayers of devotees being answered.

Bhaktãs are reported to have said that during their visit to Raghavendra Swami’s Brindavanam they hear the puja bell ring. At Bodendra’s Adhishttãnam Bhaktãs are reported to have heard the sound of the ‘pãda koradu’ (the wooden sandal, usually worn by ascetics, Mahans) and the chanting of Rama Nama. It is even reported that Upanishad chanting is heard at Atma Bodendra’s Adhishttãnam at Vadavãmbalam. Now, do these mean that there is some activity going on below in these ‘Adhishttãnams’? Do these Mahans carry on such activities? No! It is not so! There are three reasons for such experiences of the Bhaktãs. The first one is that it is a only(remove) a form of blessing that the Mahans, in their deep compassion, bestow on the sincere and loving devotee. Secondly, it is only to show their Presence within, and thirdly, to instill fear in the Bhaktãs. It is more like a warning.

In days past there have been four instances of Mahans leaving their own body to enter into another. Vikramãditya, Adi Sankara, Arunagirinãthar and Thirumoolar have performed this feat that seems easy but is in fact very complicated. Adi Sankara entered into the body of a king in order to face Mandana Misra’s wife in a debate. Arunagirinathar entered into the body of a parrot while Thirumoolar entered into the body of a cowherd. We find a similar incident occurring in the case of Ãvudaiyãr/Pinnavãsal Periyava. He entered into the body of a lady (‘mãthusri’). It may be said that this happened due to some curse but we should not speak so. It is only to wander in earth for some more time and bless people that he entered into a body of a woman. He is a great Mahan.

One may go to or serve any number of Temples. But, it is best to visit, serve and maintain the Temple/Adhishttãnam in our own Village/Town. All of you should make the best use of Pinnavãsal Periyava’s Adhishttãnam here. You need not carry your prayers elsewhere. Light a lamp every morning and evening and circumambulate the ‘Adhishttãnam’. This would augur well for the whole Village. Every family will prosper." "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

*About Yogeeshwara Sri Ramakrishnananda:

Pinnavãsal is a quiet hamlet about 28 kms. from Tiruchirapalli. It is situated beyond Lalgudi (about 2 kms.) enroute Ariyalur. Here, there once lived a Siddha Purusha by name Ramakrishnananda. Born in Kallidaikurichi, he spent a number of years in Ãvudaiyãr koil. He was married against his wishes. Marriage did not stop him from his spiritual austerities. He did not pay any attention to his wife but continued to perform his ‘tapas’.

He had performed intense tapas for thousands of years. He had performed tapas 'janma' (birth) after 'janma'. He was in Ãvudaiyar Koil (temple) where through his chanting of the Navãsãkshari mantra he attained several siddhis (supernatural powers). He also performed ‘tapas’ in Nerur where stands the Samadhi of Sri Sadasiva Brahmendra.

Sri Ramakrishnananda met Swami Sivananda and requested him to bestow sanyasa ashrama on him. But, for some reason the Swami refused it then. Sadasiva Brahmendra was his Guru. Though Sadasiva Brahmendra was of an earlier age and not a contemporary, Ramakrishnananda 'saw' Him in his Yogic vision. Thus, having the great Sadasiva Brahmendra for his Guru, Ramakrishnananda carried on his spiritual practices. In the last days of Sri Ramakrishnananda, Sadasiva Brahmendra appeared to him and said, "You have to take on a birth of a woman. You have been cursed by your ‘pativrata’ (one totally devoted to the husband) wife to live a life of a woman to realize the difficulties faced by a lady in married life. Since, she was a great ‘pativrata’ her words cannot go in vain. You will, therefore, have to be born as a woman and undergo the life of a woman.”

But Ramakrishnananda had no desire to be born in a womb again. Therefore, Sadasiva Brahmendra told him, “Make a hole in your samadhi. Since you do not desire to be born once again in a mother’s womb I shall as and when the opportunity arises help you obtain a woman’s body fit for you to spend away the remaining karma.” Ramakrishnananda instructed his disciples to leave a hole in his samadhi. And this was done.

Maragadavalli was a lady born in a pious Brahmin family. She was married at a very young age as was the custom in those days. In her childhood she received the blessings of Lord Muruga and thenceforth began to compose kirtans on Lord Muruga. Lord Muruga would appear to her quite frequently demanding kirtans from her. She lived a life of a householder externally but her heart and mind were set on her Beloved Lord Muruga. She had several children. Neither her duty to her husband nor the responsibility towards her children stopped her from contemplating on her Lord. In 1949 this pious, devoted Maragadavalli was admitted in a hospital in Chennai. One of her sons who was a doctor was also by her side. She did not respond to the medical treatment and succumbed to the heart attack.

At the time Maragadavalli died at the hospital, Sadasiva Brahmendra appeared at the Samadhi of Ramakrishnananda and announced, “A wonderful, pure ‘sariira’ of a pious lady is available for you. Lord Muruga has lived in it for years. You may enter into this ‘sariira’ and work out the karma of living the life of a woman.” So, in 1949, in the month of Vaikasi in Visakha star Ramakrishnananda moved into this body of Maragadavalli.

A few minutes after Maragadavalli was declared dead by the doctors, life seemed to appear in it! She opened the eyes and looked around!!!! This seemed a medical miracle. Remaining in the body of Maragadavalli, Ramakrishnananda performed wonderful lila. Maha Periyava has said that this sort of a feat - moving into another body-has been seen in the life of only four viz. Vikramãditya, Ãdi Sankara, Arunagirinathar and Tirumular. And, now in this Lady's life as the fifth!

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

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

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

Even in Ramayana we find that it was music that attracted Lord Rama. Valimiki says that Rama was an adept in music. In Bhãgavatam, it is said that during 'rãsa' as soon as the Lord played the flute the Gopis suffered from what is called 'soupaka mada' (pride). Bhagavãn disappeared from their sight. The Gopis did not perform yoga, tapas or japa to bring Bhagavãn back but sang Gopika geetam. In the Bhãgavatam Sukar tells King Parikshit, ‘they wept melodiously!’ – ‘ruruthuh susvaram Rajannu!’

Thus, the gopis exerted a pull on Bhagavan through their 'gãna' and once again played 'rãsa' ", says the Bhãgavatam.

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

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

H.H. Sri Sri Swamiji went out all the way to find the samadhi of this Yogeeshwara and renovated the Samadhi within a very short period. As per the desire of the villagers a small Temple for Lord Ganesha has also been built in front of the ‘Adhishttãnam’.

(In this context you may also look into our discourse section – “Guru Prabhava”, February 24, 2001, whence His Holiness addressed Ãndavan Pitcchai Bhajana Mandali at R.A. Puram, Chennai.)

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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