Pratishtta din’ of Sri Kalyãna Srinivas Perumal, Mathurãpuri, Mãhãnyam. From 4.00 p.m. Excerpts from His Holiness Sri Muralidhara Swamiji's Upanyãs His Holiness Sri Sri Swamiji’s ‘upanyãs’ on the afternoon of ‘Pratishtta din’ of Sri Kalyãna Srinivas Perumal, Mathurãpuri, Mãhãnyam. 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 is the proof for the existence of God? Man’s word cannot be treated as the verdict for the existence of God. One may say that he believes in the presence of God while another may opine to the contrary. But, neither of them has seen God! The former believes in the existence of God, so, he argues on those lines; the latter does not believe in the existence of God and thus, he argues on those lines. What they say is just what they feel or believe and is in no way related to the Truth.

Let us say that we question the theist, “How do you say that God exists?” Well! If the reason offered is, ‘my father, my grandfather say so. The teacher at my school has taught me so,’ it can in no way confirm the existence of God. The existence of God can neither be corroborated nor denied on the strength of the words of those around us - mother, father, family members, Teacher, friends, relatives.

A substance does not cease to exist for the mere reason that a thousand men get together and deny its existence at the top of their voices. Likewise, the voice of a crore men in upholding the existence of something that actually does not, does not alter the Truth.

Then, what is the proof for the existence of God? Only the Shãstrãs are the proof for the existence of God. Only Dharma is the proof for the existence of God.

The question then rises, ‘ while the words of our father, grandfather, relatives or other humans in this matter cannot be taken into consideration, how could the words of the Shãstrãs be considered?’
----Who has given the Shasstrãs? Those who have given us the Shãstrãs though seem like men as we are, are apparently not just human beings like us. For thousands of years they have controlled their minds, controlled their senses (‘indriyãs’), performed severe penances and without any bias have found out the Truth. They have no desire for fame; nor do they gain anything by giving it to us. For the mere reason that all should attain the fruit of the Truth, out of deep compassion, out of grace not based on cause, they have given us the Shãstrãs.
It is that Shãstra that speaks to us of the existence of God. It is that Dharma that speaks of the existence of God.

Through the Shãstrãs and Dharma we learn about the existence of God. But, knowing about of the existence of God is not enough. Does it not become fruitful only on attaining the ‘phala’ of the existence of God? A man carries on some trade. He faces loss. A man marries but the marriage fails. A man has children but they are not obedient. What is the reason for this? God is not supportive. One should earn the support of God. One should have God within his hold. Mere knowledge of and belief in the existence of God does not suffice. One should earn the support of the Lord. One should earn the grace of the Lord. Only the path shown by the Shãstrãs, the way shown by Dharma would lead you to success in your attempt to earn His grace; and not what our mind directs or ideas offered by our friends. As already said, our words are based on our beliefs and not on facts.

Since, it is the Maharshis who have blessed us with the Shãstrãs, those of us desirous of earning the grace of God should follow the path shown by the Shãstrãs. Only then can we meet the desired result and not otherwise. If we adhere to ways as our mind directs we can never become the vessel for the Lord’s grace. We shall never experience God.

Everyone feels terrified by the mere term ‘Shãstrãs’! Is it something incomprehensible? Is it something beyond our capability to grasp? Is it so great? We have created fear in the minds of people by frequently referring to the ‘term’ Shãstrãs. But, there is absolutely no need to fear the Shãstrãs. All the Shãstrãs only show the way to attain the great Lord and to earn His support. It is we who hold the idea that the Shãstrãs is a high subject matter; also, those who speak about the Shãstrãs have sowed the seed of fear in us. However, the Shãstrãs have chalked out a simple way (to attain God). The Shãstrãs are not complicate. Our Maharshis have shown a very easy-to-follow-way by all.

The Dharma also shows only an easy way. Just as the Ramayana speaks of devotion for the mother, devotion for the father, unity amongst brothers, Truth, Dharma, chastity, so too, does Mahabhãrata speak of innumerable Dharma. The whole Mahabhãrata is filled with Dharma. How does Mahabhãrata spell out Dharma?

Mahabhãrata consists of 18 ‘parvãs’. Just as the sugarcane consists of many nodes, Mahabharata is sugarcane, which contains 18 ‘parvãs’ as its 18 nodes. The 18 nodes forming the 18 ‘parvãs’ speak countless Dharma. Almost all the Dharma are spoken by Bheeshma.
Bheeshma speaks of Raja dharma (the right conduct of a king), Moksha dharma (the way to attain Liberation), Stree dharma (the right conduct of a woman), Brahmachãri dharma (the right conduct of a celibate), Sanyãsa dharma (the right conduct of an ascetic), Grahasta dharma (the right conduct of a householder), etc. Bheeshma speaks of all Dharma.

The ‘Vishnu Sahasranãma’ that we chant in evenings appears in the Mahabhãrata. Where does it appear in the Mahabhãrata? Bheeshma is lying on a bed of arrows (in the battlefield). He is awaiting ‘uttarãyana punya kãla’ (the auspicious time when the Sun is in the northern hemisphere). Desirous of giving up his life in the ‘uttarãyana’, Bheeshma is awaiting the month of ‘Thai’ (Tamizh month - mid January to mid February). Since the great Bheeshma is lying on the bed of arrows, waiting for the right time to leave the body, the war has been stopped and both parties stand around him. To the very last breath Bheeshma had been offering ‘upadesa’ of Dharma. A father informs his son one by one about the house that he owns in a particular place, the land owned by him, people who have borrowed from him and the amount loaned to them, etc. He holds back some matters reserving it for disclosure during the last moment of his life.

Dharmaputra, the very form of Dharma, who is present there beside Bheeshma places three questions before the grand old man Bheeshma: “Oh! Sire! You have offered ‘upadesa’ of innumerable Dharma. A father informs his son of all his possessions but reserves some to be disclosed during the last moment of his life. Is there any subtle Dharma (‘sukmamãna Dharma’) that you have not yet disclosed to me? Have you reserved it for the last moment?”

Dharmaputra then asks, ‘Ko Dharmah sarva Dharmanãm?’ - which is the best of all Dharma?
His first question is, ‘Speak to me of that Dharma that is the best of all Dharma; the Dharma following which one can reap the benefits of having followed all Dharma.

Secondly, ‘Kim japan?’ - Whom should I do japa of and what japa should I do?

Thirdly, ‘Kimekam Deivatam loke?’ - Name the God by worshipping whom one reaps the benefit of having worshipped all gods.
The figure 1,00,000 contains within it 10,000, 1000, 10 and 1. Likewise, speak to me of that God within whom all other gods exist. Worshipping this one God, the benefit of having worshipped all gods should be attained. ‘kim ekam Deivatam loke’? - do not speak of innumerable gods; speak of just One God ---
‘Kim ekam’? (which One)
‘Ko (Dharmah) sarva Dharmãnãm’? (which Dharma)
‘Kim japan’? (what japa)
- the questions were three!
But, the answer was just one!

Bheeshma provides just one answer to the three questions!
-- ‘Yesha me sarvadharmãnãm dharmoadhikatamo mathah
Yadbhaktya Pundariikãksham stavairacchennarah sadã’ |
-- Bheeshma offered a single answer to the three questions! What was it?
“Worship the Lotus eyed Maha Vishnu with the Dharma of Nãmasankirtan.
It is Bhagavãn Narayana who has to be worshipped.”

“What is the Mantra for the worship?”
“How am I to do japa?” (Dharmaputra had asked)
“Is there any special puja for this?”
Conduct puja uttering Nãma (the Divine Name). Chant any Bhagavan Nãma (the Name of the Lord) that you know - ‘Krishna’! ‘Govinda’! ‘Narayana’! - Utter these Nãma of the Lord and conduct the puja.

Worship Narayana. Worship Him through Nãmasankirtanam. If you follow this Dharma you will reap the benefit of having followed all Dharma. This is the best of all Dharma.
Bheeshma who spoke of all Dharma to us, viz. Raja Dharma, Moksha Dharma, Stree Dharma, advises this. It is then that he chants the Vishnu Sahasranãma.

While speaking of perceiving God only through the Shastrãs, we find that the Shastrãs are limitless (‘anantham’) - The Vedas are four. The ‘sãgai’ (the various branches in the Vedas) that have come down in Kali are very few. There are 18 Purãnãs, several Dharma Shastrãs, thousands of Smritiis, innumerable Upanishads - How is it possible to do Bhakti after learning and comprehending the essence of all these? No one doubts that it is Veda Vyasa who has given us the Vedas, the Upanishads, the 18 Purãnãs, the Brahma Sutra, etc. What does this Veda Vyasa say in the Mahabhãrata? (He says) “I repeatedly read through all the ‘Grantãs’ (Holy Texts) that I have blessed the world with (‘Ãlokya sarva Shastrãni vichãrasccha punah punah! idam ekam sunishpannam devo Naryanapara!’)

“What is the essence of all the Shastras, the Brahma Sutra, the Bhagavad Gita, the Upanishads, etc. that I have offered (to the world)? Worship Narayana with Nãmasankirtan!” One cannot counter this if none other than Veda Vyasa has declared it.

This is the reason that we find several Mahans, incarnated in this Bharata desa, showing the path of Nãmasankirtan to us, by vouchsafing it to be one supported by the Shastrãs, the Dharma, as also adopted by Mahans.

The first three Ãzhwãrs were the first to perform Nãmasankirtan. Beginning from the Ãzhwãrs and later the Nãyanmãrs innumerable Mahans have incarnated. From the period of the Ãzhwãrs to ‘charitra kãla’ (historical period) to this day, several Mahans have come down to the earth and rendered us ‘parama upakãram’ (highest help). What help they have they rendered us? They have offered loads and loads of Nãmasankirtan. Have they not? They give us Bhagavan Nãma in heaps. Don’t they? This is verily ‘parama upakãram’! Only due to their deep compassion (‘kripai’), thousands of them coming down one after another (‘vãzhai adi vãzhai’) in this Bharata desa, have offered such loads and loads of Bhagavan Nãma to all. Yet, considering the population (‘jana samooham’) on earth, any number of Mahans does not suffice. Any number of Mahans coming down is not adequate for the number of people on earth.

Adi Sankara Bhagavat Pãdãl who, in the beginning, blessed thousands of ‘grantãs’ for the welfare of the world finally sang, ‘Bhaja Govindam! Bhaja Govindam! Bhaja Govindam moodamate!’ -- ‘Oh! Fool! Why do you struggle with the study of the Shãstrãs? Chant the Name of Govinda!’ said he. Sankara who has written a commentary (‘bhãshyam’) for the Vishnu Sahasranama has concluded it thus - ‘by chanting the Name of Bhagavãn one attains Atma Jnana, Jivan Mukti state. This does not require article (‘draviyam’ -) of worship. It does not involve any ‘jiva himsai’ (harming a life). It is an easy sadhana.

When we take up the life of Sri Ramanuja who came after Adi Sankara we find that it is the glory of Bhagavan Nãma that was revealed by him also. His Ãchãrya (Guru) tells him, “I will give ‘upadesa’ of a Maha Mantra to you. If at any time, without my permission, you offer ‘upadesa’ of this to any one else you would attain to hell! Do you agree to this?”
Sri Ramanuja, “Yes! I do.”
Under such condition he received ‘upadesa’ of a Mantra from the Ãchãrya,. What was that Mantra? ‘Om Namo Narayanãya!’ He received ‘upadesa’ of the ‘Ashtãkshara Mantram’ from his Guru.

Generally, what would one who has been yearning to receive ‘uapdesa’ of a Mantra from a Guru feel? ‘On receiving the Mantra, I should do incessant japa of that Mantra - do a lakh japa, a crore japa and attain ‘siddhi’ of that japa, become a ‘tapasvi’ or see Bhagavãn.’ Would not one who has received the ‘upadesa’ feel in this manner? But, what did Sri Ramanuja feel? He had been waiting to receive the ‘uapdesa’ from the Guru. He left the place the very moment he earned it. He did not leave after ten days or ten months or a year later. Where did he go soon after receiving the ‘uapdesa’? He went to Thirukoshtiyur, near Madurai. The Perumãl of this place is called Soumyanarayana. All Devãs got together here in a ‘goshti’ (group) to decide on the way to destroy (‘samharam’) the Asurãs. Hence, it earned the name Thirugoshtiyur that eventually came to be known as Kottiyur - Thirukottiyur. The name of this Perumãl is Soumyanarayana.

Standing atop the Tower (of the Temple) here, he called out to all the people, “I shall show you all a way to keep away from entering into a womb again; to avoid being born to a mother. I will tell you all a way to reach Vaikuntam. All can experience limitless ‘ãnanda’.” Gathering thousands of people without the bias of caste and religion, he gave away the very Mantra that his Guru had given him, in ‘upadesa’.

Commonly, one who speaks loudly is rebuked, ‘why do you cry out like the loudspeaker?’ Since there was no loudspeaker in those days, he (Sri Ramanuja) climbed the Tower top and shouted out the Mantra to one and all. Climbing the Tower top, he called all the people and gave ‘upadesa’ of Bhagavan Nãma. This message reached the ears of his Guru - ‘You had done ‘upadesa’ of a Mantra to him. Mantras should be held confidential. But, Ramanuja, standing atop a Tower, has been giving ‘upadesa’ of this Mantra to one and all.’

At once, the Guru sends for him.
The Guru, “Ramanuja! Don’t you trust my words?”
Sri Ramanuja, “Yes, I do trust your words.”
The Guru, “What did I tell you while giving ‘upadesa’ of this Mantra? Did I not tell you that if you were to give ‘upadesa’ of this Mantra to anyone without my permission you would attain to the hell? Do you not believe my words?”
Sri Ramanuja, “I do believe your words.”
The Guru, “Then, do you not believe that you would go to hell?”
Sri Ramanuja, “I am certain that I would attain to hell because I did not pay heed to Guru’s words.”
The Guru, “How is it then that you gave ‘upadesa’ of the Mantra to all?”
Sri Ramanuja, “If innumerable people would attain Vaikuntam by my attaining to hell, then I would very willingly go to hell! Can one not make a sacrifice if crores of people would reach good state (‘gati’)? Why can’t one go (to hell)?”

Coming out of the pillar, Sri Nrisimhamurti calls Prahlad, “Come! My child! I will take you to Vaikuntam.”
Prahlad says, “I am not selfish. I will not feel elated, ‘Oh! Perumãl is calling me,’ and follow you. Crores of people are slogging in ‘samsãra’. What is the way out (‘gati’) for all of them? I may come to your place along with all of them. I am not one to sit on your lap just because you have called me, and make merry. I will come only along with all (the others).”
Is it not true that Mahans are of such nature?

But, what was the Time of Sri Ramanuja? In Tamizh we speak of Temple entry (taking the forbidden into the Temple). E.V.Ramaswamy Naicker, Gandhiji and ‘Madurai’ Vaidyanãtha Iyer conducted Temple entry during the last century. However, Sri Ramanuja’s period was before a thousand years. If, before a thousand years, whence ‘Varnãshrama’ Dharma was being strictly adhered to, Sri Ramanuja conducted Temple entry and stood atop the Temple Tower, is not his sadhana far greater than that of others? The revolution led by him was indeed greater than that of the others.

Then came Madhwãcharya. He changed the practice that Sanyasins could perform only ‘pranava japa’ and Vedanta Vichãra and brought in the practice of Sanyãsins also performing Nãmakirtan. It was only after Madhwãcharya’s period that this (practice of Sanyãsins doing Nãmakirtan) began.

Then came Chaitanya Mahaprabhu. How was he all his lifetime? A child is fed with milk and brought up with care. It is protected through tonics. But, Mahaprabhu ate Bhagavan Nãma, slept in Bhagavan Nãma, woke up with Bhagavan Nãma, played in Bhagavan Nãma and ever remained verily as Bhagavan Nãma. In those days a Pandits of his calibre could not be found anywhere. He had mastered all the Shastrãs that are in existence. A Scholar of his competence could never be seen. One who had mastered the import of all the Shastrãs threw them all away and began to perform Maha Mantra kirtan. Prabhu began to chant incessantly the very same “Hare Rama” that we do japa of (now). Day and night he did japa of this Mantra. Merely through ‘Nãma prabhãva’ (glory of the Divine Name) of the Maha Mantra, he performed many wondrous feats in the world.

Sri Ramakrishna Paramahamsa who came after this, was devoted to Kali and Krishna in the form of Radha-Kãnta. Totãpuri, a Vedanta Sanyãsin, arrives at his place. Totapuri advises Ramakrishna, “You are performing ‘saguna upãsana’ (worship of God in form). You should change your ways and move to ‘nirguna upãsana’ (worship of the formless aspect of God). You should turn your vision inward and fix it in Atma Swaroopa. Ramakrishna receives ‘upadesa’ from Totãpuri. In the evenings Paramahamsa would take a stroll on the banks of the Ganga performing kirtan of ‘Hare Rama Hare Rama Rama Rama Hare Hare! Hare Krishna Hare Krishna Krishna Krishna Hare Hare!’ He used to clap his hands while doing the kirtan.

One day Totãpuri notices Ramakrishna Paramahamsa performing Nãmakirtan and mocks at him, “what a fool have I been to have taught Vedanta to you? You have not yet come up the ladder. You are still doing kirtan of ‘Hare Rama Hare Rama!’ as one would make chappãti with the dough!” He always criticized Ramakrishna Paramahamsa in this manner. Every time Ramakrishna began his kirtan, Totãpuri would ridicule him, “Oh! You have begun to make chappãtti!”

One day this Vedantin Totãpuri was afflicted with excruciating stomach pain. Who was afflicted with such unbearable pain? -Totãpuri! The one who possessed the knowledge that ‘sariira’ (body) was different from the Atma suffered from such pain. How severe was pain? He decided to end his life by jumping into the Ganga. So intense was his pain. In spite of Ramakrishna being his disciple, Totãpuri sought the former’s help. “I am unable to bear this stomach pain.”
Ramakrishna said, “Don’t you worry. Do not think of jumping into the Ganga. Do not think of ending your life. I will tell you a very easy way out.”
Speaking thus, Ramakrishna made Totãpuri sit in front of him and began to do Nãmakirtan,
“Hare Rama Hare Rama Rama Rama Hare Hare!
Hare Krishna Hare Krishna Krishna Krishna Hare Hare!”
When Paramahamsa performed kirtan of this ten times there remained no trace of the stomach pain in Totãpuri! He was wonderstruck at the ‘mahima’ (greatness) of Bhagavan Nãma.

If the chant of Bhagavan Nãma ten times removed such agonizing stomach pain of a Vedanta Sanyãsin of a high order then what to speak of the ‘prabhãva’ of Nãmakirtan?

Swami Vivekananda is the first and foremost disciple of Ramakrishna. Swami Vivekãnanda lived only up to the age of 38 years. He was 22 years old by the time he completed his studies. Only for 16 years he wandered all over the world. Today Ramakrishna’s glory, Ramakrishna Mutt and Ramakrishna’s teachings have spread far and wide. The credit of success for this magnificent work goes to Vivekãnanda.

Ramalinga Vallalãr, Narayana Guru who was born in Kerala and Ramakrishna Paramahamsa were contemporaries. But, Ramalinga Vallalãr and Narayana Guru’s fame did not spread beyond South India. The reason for the spread Ramakrishna Paramahamsa’s glory all over the world while Ramalinga Vallalãr and Narayana Guru’s glory did not spread beyond South India is that they did not have a Vivekananda! (just as Ramakrishna had)

What ‘upadesa’ did Ramakrishna offer Vivekananda, who spread the glory of his Guru all over the world and also spread his message? It was verily Rama Nãma! If Vivekananda succeeded in all his accomplishments in the world through mere fruit of Rama Nãma japa, is not one able to comprehend the glory of Nãma?

Mahatma Gandhi says in the last lecture that he offered, just before India gained her Independence (this tape is still being preserved), “I tried ‘mouna vrata’ (vow of silence), I went without food, I waged war through ‘ahimsa’, ‘satya graha’ but when all these attempts have failed to free India from foreign rule, I feel that the last resort is for all the people in every home, every village, every Town to get together and chant Rama Nãma!” The Mahatma has declared so. Do not these words of Mahatma Gandhi speak of the glory of Nãma Prabhãva?

After this came Prabhupãda. We find that in his old age, without the help of any assistance, he went abroad and spread the Maha Mantra all over the world. Today, the Maha Mantra is heard all over the world.

There was a Mahatma by name Swami Abhedãnanda in Tiruvananthapuram. What is the magnificence of an Ashram? Are big buildings its splendor? Is availability of comforts form the beauty of an Ashram? All these are not the requisites of an Ashram. What is the beauty of a man? It is not the ornaments that add beauty to the ears but the sound of Bhagavan Nãma adds beauty to the ears. What gives beauty to the lips? Uttering Bhagavan Nãma! In the same way, it is verily the sound of Bhagavan Nãma echoing round the clock in an Ashram that forms its beauty. Whenever I visit Abhedãnanda Ashram I feel wonderstruck. What is the reason?
In Abhedãnanda Ashram for the past fifty years ‘Hare Rama’ Maha Mantra kirtan is being performed round the clock (‘akhandam’ - without break) under all conditions - be there a storm or thundering showers. There is a ‘tamboora’ here. It has not touched the ground (‘ bhoo sparsham’)! What does this mean? A person who does kirtan of the Maha Mantra cannot place the ‘tamboora’ on the floor but leave it in the hands of the next person who steps in, to continue the Maha Mantra kirtan! Thus, the past fifty years, the ‘tamboora’ has never touched the ground but has always been moving from one hand to another!
If, the Maha Mantra kirtan is being performed without a single break (‘akhandama’) day and night for the past fifty years how great a tapasvi should that Mahatma have been? How much Nãma must have been in him that such a kirtan is being performed?

How was this Mahatma? He would keep doing ‘veedi bhajan’ (performance of kirtan on the streets). He used to perform Maha Mantra kirtan day and night, incessantly. All Mahans of this Bharata Desa, Swami Abhedãnanda, Ramakrishna Paramahamsa, Prabhu Pãda, beginning from Chaitanya Mahaprabhu and prior to it from Purãna kãla, all have taught us that Bhagavan Nãma is the only ‘gati’ (way).

In Bhãgavatam, the 5th Canto narrates hell. It explains the kind of punishment one has to face for each kind of sin committed. Based on this even Ãzhwãrs have described it in their Pãsurams. Thirumangai Ãzhwãr while singing a Pãsuram in Naimeshãranyam describes hell and speaks of the punishment meted out to each kind of sin. On listening to this, Parikshit questions, ‘does hell (‘narakam’) exist? Should man face the consequences of his actions on earth, in ‘naraka’?’ Yes! One has to face the consequences of his actions.

Let us say that a boy at college does well in his studies. Examinations are conducted at the college. Who would face the examinations boldly without any fear? Only one who has prepared well for the examination. Is that not so? In the same way, death is verily the examination for the education of life! Who remains fearless of death? Only one who has spent this human life with Bhagavat Bhakti can remain fearless of death; all the others will fear facing death! Death is the examination for the human life that is the education.

In the 5th Canto of Srimad Bhãgavatam wherein hell is described, Parikshit questions Suka muni, “Does hell of this sort really exist? Will Bhagavãn torture a man in this manner?”
One who desires another man’s wife is made to embrace a boiling hot copper image of a woman placed there. This is found in ‘naraka varnana’ (description of hell). The hand of one who usurps another’s property is dipped in boiling hot oil is also found in ‘naraka varnana’. Parikshit is terrified on hearing such details. In the 6th Canto he says, ‘There is ‘prãyaschitta’ (atonement) for all sins committed. When any suffering is faced in our family we say that it is a punishment for some sin committed in the past. At once some, deeming themselves to be very smart, may question, ‘when I have no idea of the sin committed why should the punishment be faced now?’
‘The Shastrãs speak thus.’
It would be a baseless argument to say, ‘I will believe only if I am able to perceive it,’
It is not the right way of trying to learn.
One can believe it, as the Shãstrãs speak thus.

‘Why does not God punish a person in the very same janma that the sins are committed?’
Bhagavãn is compassionate (‘kripãllu’). That is the reason that He does not punish him in the very same ‘janma’ that he commits mistakes.

What compassion! Why is He is called ‘kripãllu’ (compassionate)? Bhagavãn observes him - does he, regretting the sins committed, take efforts to perform atonement in that very same ‘janma’? If he does, he does not then face any punishment in his succeeding ‘janma’. God gives him an opportunity to turn a new leaf. Bhagavãn feels that they will set their attitude and actions right. This is the reason that He does not punish them right away.

If he does not make amends for his sins in this very ‘janma’ and instead argues baselessly, ‘it is but natural to commit these sins, Is there anyone in the world who is devoid of sins?’ is the one who would face the repercussions in his succeeding ‘janma’ and not the one who realizes his mistakes and sincerely takes effort to do penitence for the wrongs committed.

Well! Dharmas Shastrãs speak of innumerable ‘prãyaschitta’ - for a particular kind of sin committed one should go without food for a particular period; for another kind of sin committed one should go without sleep for a particular period - so say the Dharma Shastrãs.
Well! Is it enough to follow these to escape the repercussions of the sins committed?
------ ‘manye kunjara shouchavath’. What does this mean? What a huge body the elephant has! A mahout takes lots of strain to bathe the huge elephant. The poor mahout takes hours to cleanse the huge elephant’s body of all its dirt. After bathing it, he leaves the elephant on the banks of the pond or river. What does the elephant do? At once it picks up the sand with its trunk and throws it on its head! Likewise, no sooner has one done ‘prãyaschitta’ for a sin committed than his mind plots another to be committed! Therefore, all these ‘prãyaschitta’ do not really amount to ‘prãyaschitta’. Then, what sort of ‘prãyaschitta’ should be done? Perform Bhagavan Nãma Kirtan! ‘Nãma sankirtanam yasya sarva pãpa pranãshanam’ - Commit any amount of sins. Bhagavan Nãma would erase out all sins! Bhagavan Nãma possesses such power! How many sins can Bhagavan Nãma erase out? Infinite! You cannot commit as many sins as Bhagavan Nãma can erase out! Even if you deliberately plan and set out to commit sins, you cannot commit as many sins! Bhagavan Nãma will burn out such vast quantity of sins! - ‘Nãma sankirtanam yasya sarva pãpa pranãshanam’!

What would it (Bhagavan Nãma) do? ‘Prayaschitta’ would only annihilate the effects of the sins committed whereas Bhagavan Nãma would not only annihilate the effects of the sins but also take you to Bhagavãn’s Lotus Feet! This is verily the glory of Bhagavan Nãma.

Ajãmila was a Brahmin. He had studied all the Shastrãs and ‘itihãsa’. In spite of such learning he served his Guru with humility. He was deeply devoted to his parents. He lived in line with the Shãstrãs. He led his life in Dharmic way, as prescribed by the Shastrãs, the Vedas.

One day, his father instructs him, “We need ‘darbai’, ‘samit’, fruits and flowers for the puja to be performed tomorrow. Go to the forest nearby and collect them.”

In Bhãgavatam, while narrating Ajamila’s charitra (life history), Suka begins with the words, “Dãsi pati Ajãmilah!” (husband of an immoral woman) - Once upon a time lived Ajãmila, the husband of a ‘dãsi’ (a woman of immoral ways).

But, when we look into his early life we find that he had been a man of great virtue. Having studied the Vedas and the Shastrãs he stood on Dharma; he had had great devotion to his parents. He had Guru Bhakti (devotion to his Guru).

Such a virtuous one went into the forest to collect fruits, flowers, etc. He had gone deep into the forest. It was mid-day. It was very hot and he felt very thirsty. There was no water in the forest. He found some arrack (an intoxicating drink from palm). He drank it up. As soon as he drank it he lost his mental balance. He became unsteady. When he moved about the forest thus, he happened to see a woman whose clothes were not decently wrapped around. She was a ‘vesi’ (a woman who made her living through immoral ways). Looking at her he was filled with lust and joined her. He began to live with her. What does one learn from this? If one lives in ‘dur sanga’ (bad company) even for a moment the whole life undergoes a change. One should not try out bad habits or bad actions even playfully. Do you see how his whole life was changed? Ajãmila who was virtuous - ‘I can mingle in any sort of company. I will never be caught in it’ - it does not behove one to trust one’s intellect. Maya is treacherous. Prakriti will pull us down.

In Purandaradasa charitra - was it not Narada who took Avatar as Purandaradasa? Who was Narada? Narada is the one who has given Bhakti Shastrã, one who has given Bhakti Sutram.
One who gave ‘upadesa’ to Dhruva, one who gave ‘upadesa’ to Prahlad, one who was behind the Avatar of Bhagavãn. If such a one, on coming down to the earth remained a miser till his thirtieth age, in total forgetfulness of Bhagavãn it shows that Maya is treacherous. One cannot predict how and whom it will bind. This ‘prapancham’ (Universe) is such a great Maya! In such a ‘Maya prapancha’ (illusory world) each and every man should exercise caution. In this world one has to carry out his work very vigilantly. If we fail to be vigilant the ‘prapancham’ pushes us down.

This is how Ajãmila drank the arrack, saw a ‘vesi’ and in a moment his life was transformed. Would the religious Brahmins accept him anymore?
‘You have tasted arrack and are in the company of a ‘vesi’. You have become worthless. You cannot chant the Vedas anymore nor can you enter the Town.’
The Brahmins threw him out of their Town. He had to make his living somehow. He began to live with that ‘vesi’ and begot ten children. Since, he had been thrown out of his Town he could not earn his living by chanting or teaching the Vedas; nor could he earn his living through performance of any religious rites. He, therefore, began to rob and kill people. He began to utter lies and cheat people. In this manner he earned money and maintained the ‘vesi’ and the children. He had led a Dharmic life earlier and due to merit accrued out of this he happened to name his last child ‘Narayana’. Narayana was his tenth child. Due to the seed of the ‘samskãra’ within he named this child Narayana.

Ajãmila turned 88 years of age. He had deep affection for his youngest child. This could have been due to the fact of the child bearing the (Divine) name ‘Narayana’. His mind was always set on this child. While he did not bother about the other children, he would enquire with deep concern, ‘Has Narayana had his food? Has Narayana gone to bed?’

Periyãzhwãr says, ‘Name all your children after Bhagavãn - ‘Kesavan enru peyar ittu azhaithãl avan annai naragam pugãl’ (if the child is christened ‘Kesava’ and addressed so, his mother shall never enter hell).

When the child is named after Bhagavãn (any of the Lord’s countless Names), every time we call him we utter Bhagavan Nãma! Thus, the mother will not attain to hell. ‘appodaikku ippode sollivaithen arangamã nagarullane’ - said Ãzhwãr. What does ‘appodaikku ippode’ mean? Does the Ãzhwãr mean, ‘I utter Narayana today. Credit it to my account for use at last moment of my life? Deem this to have been uttered in the last moment of my life?’ No! It is not so. Moksha is certain for one who utters the Name of the Lord in his last moment of life. We may think that it is easy. But, we do not know if we would remember to utter Bhagavan Nãma in our last moment. Therefore, ‘I utter it right now. Please bless me so that your Divine Name comes to my lips in my last moment.’ Thus, does he (Ãzhwãr) surrender to Bhagavãn.

There once lived a miser in the world. He was an incorrigible miser. He desired to attain Moksha. But, he desired to attain Moksha without spending a pie! He was scared stiff to participate in any ‘sat kãrya’ (good work), as he feared meeting priests stretching out their plates for cash offering or someone seeking monetary help for some sacred work. So, he kept himself away from all these. But, he also nurtured one desire - to attain Moksha. He desired to continue to live his life as it was - hoarding wealth without spending a pie. ‘I must attain Moksha but I do not wish to take any effort in this direction.’ Such was his desire. If advised, ‘do japa, dhyana,’ he would remark, ‘Oh! It is not possible for me to do japa, dhyana.’

Once, he attended a discourse in which he heard the narration of Ajãmila’s life. The discourser said, ‘Ajãmila had named his youngest son as Narayana and in his last breath called out to his son, ‘Narayana!’ and attained Moksha.’ This miser was absolutely happy to hear this. ‘Oh! what an easy way to attain Moksha! It will not cost me a single pie! Oh! how I wish I had known this earlier.’ He had some four or five sons. He changed the name of his last son as Narayana. He called all his family members and instructed them, “When you all find me in the last moment of my life bring all my sons before me. Let the youngest stand last. Pointing to the eldest you should ask me for his name, followed by the second, third until the last. I would then utter Narayana and with this I would breath my last and attain to Moksha!” Time and again he kept reminding them all about his plan.

The miser was at deathbed. As instructed by him all his sons were brought before him. Pointing to the eldest son they asked him who was on death bed, “Who is this?”
The miser said, “Vembu!”
Pointing to the second son he was asked, “Who is this?”
The miser said, “Subban!”
Pointing to the third son he was asked, “Who is this?”
The miser said, “Kuppan!”
Thus, they would point to each of his son and he uttered each of their names.
Finally the youngest son, bearing the Name of the Lord, was brought before him and was asked, “Who is this?”
Should he not have uttered, “Narayana?” But, just that moment his mind lost its stability and he uttered, “my youngest son,” and breathed his last!
Instead of uttering ‘Narayana’ he uttered ‘my youngest son’! As this was his last word he probably was born as the youngest in some family!

It is said that one attains to Moksha due to the remembrance of God in one’s last breath (‘antima smriti’). But, to utter that Nãma is not in our hands. It comes only through Guru or Ishwara ‘kripa’ (Grace).

Ajãmila, now an octogenarian, had named his youngest son Narayana and was deeply attached to him. He was at deathbed. Yama ‘kinkarãs’ (the messenger’s of Lord Yama) had arrived at his bedside. They were visible to his eyes. They had horns and sharp teeth. They had come on buffaloes’ back and held ‘pãsa kayiru’ (death rope). They appeared very frightful. They threw the ‘pãsa kayiru’ on him. Even after the noose of the death rope had fallen on him the affection for his son did not leave him. Everyone fears Yama ‘kinkarãs’. But, not Ajãmailla! His beloved son was playing far away. The son could hear him only if he raised his voice. Therefore, gathering all his strength, he cried out, “N A R A YA N A!”
The son heard the father. But, he remained quiet. His friend said, “You father seems to be calling you.”
Narayana remarked indifferently, “Yes, I did hear him. The old man is about to die and would certainly keep crying out. Do not bother about him. Let us continue with our play.”

His son spoke in this manner. But, Bhagavãn in Vaikunta tells His Parshadãrs (messengers): “Somebody is calling Me. Go to him at once!
Bhagavãn is anxious to help a ‘jiva’ across. The emissaries of Vishnu arrive at Ajãmila’s bedside. They have come to the very place where Yama’s messengers have also come. Looking at them, Yama’s messengers ask, “Kim deva upadeva va yuyam kim Siddhasattamãh? - Are you the celestials, the demigods or the Siddha chiefs?
‘Sarve chãru chaturbhujah’ - you are endowed with four arms.
They have come with Shankha and Chakra. They look stunningly handsome.
They instruct Yama’s messengers, “Unknot your ‘death rope’. He is not a person to be taken away to your ‘loka’ (world). He has to come to Vaikunta with us.”
Yama’s emissaries give a list of all the sins committed by him.
Vishnu emissaries contest, “He might have committed countless grievous sins. Yet, in his last breath the Nãma (Divine Name) ‘NARAYANA’ came up on his lips. This has burnt away all his sins. Therefore, he need not face any punishment from Yama. He is one who deserves to come to our ‘loka’.”
While the two, Yama and Vishnu messengers, were thus arguing, Ajãmila quietly left the place.

Where did he go? He went away to Hardwar! “Let these two settle their disputes. I have made my escape.” When the noose of the death rope was removed and the emissaries of Vishnu spoke in support of him, he did not feel - “Oh! Let me get back to my son and fondle him.” Instead, as a result of seeing Vishnu’s messengers come from Vaikunta, due to Sat Sangh gained for a moment he went away to Hardwar, did dhyana of Bhagavãn and attained ‘sat gati’ (good state - Moksha). Thus, goes the ‘charitra’.

The emissaries of Yama return to Yama loka. Yama questions them, “Did you not go to bring a ‘jiva’? Have you not brought that life?”
His emissaries reply, “He cried out and we left him behind.”
Yama, “How could you leave him behind for the reason that he cried out? Every life at its last moment would certainly cry out. Those around him would also cry out. If you fear this, is it possible for you to bring any life here?”
His emissaries explain, “No! Our Lord! He cried out differently. We have never before heard such a cry.”
Yama, “What did he cry out?”
His emissaries said, “All would cry out, ‘Oh! mother! Oh! father!’ But, he cried out, “Narayana!”
Yama at once stood up!

Yama’s body shook with joy. His eyes filled with tears. The sound ‘Narayana’ has not been heard in Yama loka for a long time. “I have had the fortune of hearing the sound of Narayana Nãmasankirtan from your lips. I instruct you - hereafter do not to go to the place where such cry is heard. Do not visit places where Bhagavan Nãmakirtan is sung.”

Suka narrates Ajãmila charitra to Parikshit.

So, what can Bhagavan Nãma do? It will eradicate the sins committed in this ‘janma’ as also those done in any number of ‘janmãs’.

In the charitra of Mahaprabhu, a Bhakta comes up to Mahaprabhu and tells him, “I have committed innumerable sins in my life. I feel ashamed to even speak of them to you. What is the ‘prãyaschitta’ for it?”
Mahaprabhu advises him, “Perform Maha Mantra kirtan continuously for four days. All the sins will be eradicated.”
That Bhakta did as advised by Mahaprabhu. He performed ‘akhanda’ (without break) Maha Mantra kirtan for four days and he was cleansed of all his sins. We find that he experienced several divine visions during the course of chanting the Maha Mantra.

On behalf of our Mission, we had first established the Veda Pãtasãla. We have been honouring those who study the Vedas. We have also been conducting ‘Sadas’. Man has life. Without life he is dead. Is he not? Just so, what is the life of this Bharata Desa? It is verily the Vedas. If the Vedas were to die, Bharata Desa would be dead. To foster the Vedas that is the foundation for Bharata Desa we are running the Veda Patasala.

Next, taking up the work of renovation of Divya Desams (Temples of Lord Vishnu sung by the Ãzhwãrs - the 12 main devotees of the Lord) and ‘Pãdal petra stalangal’ (Temples of Lord Siva sung by Nãyanmãrs - the 63 main devotees of the Lord), as also Temples in ancient villages we have performed ‘jeeronodhãrana’, ‘kumbabhishekha’ of hundreds of Temples. This work is also being carried out.

Secondly, the Government has been giving lots of concession and reservations for the people in Harijan colonies in education and employment. All desire to improve them financially. But, none is bothered about their spiritual matter. When people who render assistance to the down trodden are questioned about the motive behind, some of them reply, ‘if we do not render help to them they would change their faiths.’ But, I beg to differ. Should we render service to them only on this count? Do they not belong to us? We should not serve them on such ground. That is not the right spirit. They are also the children of the same God. This is the reason that Mahatma Gandhi named them ‘Harijan’. What does ‘Harijan’ mean? It means ‘Hari-jan’. The children of Lord Hari. It means that they are the children of ‘sãkshãt’ Thirumãl. Gandhi gave them such a beautiful name. Sri Ramanuja gave them a wonderful name - ‘Thirukkulathor’.

We have chosen 108 such colonies in Tamizh Nadu and under the scheme of ‘Thirukkulathor Thirukkovil Thiruppani thittam’, have been constructing Temples and performing ‘abishekhãms’. So far, work of five such Temples have been completed.

In Tamizh Nadu the monsoon has failed. One wonders if water would flow in the Cauvery. Nature’s failure (‘cheetrangal’). Tamizh Nadu has always been a park of peace. Curfew, army-firing order are unknown in this part of the country. It is a State where mere ‘lati’ charge order becomes talk of the Town. This same state of peace should continue in future. It should never open up to the situations found in Punjab, Kashmir or Assam. Tamizh Nadu should not become a place of violence. It should be peaceful. Only if a place is peaceful can there be progress. Only then can there be thoughts of progress. In the same manner we should have sumptuous water supply, good yield f crop. People’s mind should possess Dharmic thoughts. The only way for all these is to make Bhagavan Nãmakirtan reverberate all over Tamizh Nadu. All these will come to pass if we succeed in this effort. There is no doubt in this. This is not a path shown by me. It is a ‘mãrga’ shown by all Mahans.

I am very happy in this matter (of Nãmasankirtan). Today, almost the whole of Tamizh Nadu, wherever I go, I find it encouraging to find that the attempt to make the sound of Maha Mantra reverberate all over has been quite successful. It makes me happy to find all the places I visit and all the people that I meet perform Maha Mantra kirtan. Our volunteers visit different Towns and assist the locals in doing Nãmakirtan. I also find the locals coming forward enthusiastically with the request, ‘If you would begin the Maha Mantra kirtan in our Town/Village, we will run it.’ And in many a Town/Village this is going on. Not only this, but also individuals have been doing Nãmakirtan of the Maha Mantra in their homes every Sunday evening from 4 to 6. They invite people in the neighbourhood to join them and are thus performing Nãmasankirtan. Some of them complain to me, “Nobody comes for Nãmakirtan.” I give them the reply, “It does not matter. You keep doing Nãmakirtan. By one person performing Nãmkirtan the whole street, the whole colony would be happy. So, keep doing Nãmakirtan.”

By speaking of the glory of Bhagavan Nãma in many Cities, Towns and Villages, Nãmakirtan has caught up in all those places. All are inviting me to visit their Cities, Towns and Villages. I have been visiting many places. I have also been speaking about the greatness of Bhagavan Nãma incessantly.

The glory of Nãmasankirtan is experienced directly in every place. At Ãmbur where I went for ‘upanyãs’, people were grieved that the monsoon had failed. On the performance of Nãmakirtan they have had heavy rains of 35 cm, creating history. At Vellakovil there has been rains after the performance of Nãmakirtan.

Last year when I went to Madurai for ‘upanyãs’, all people were aggrieved that they had had no rains. We started off an ‘Akhanda Nãmakirtan’ and there were rains. This year when I went again for ‘upanyãs’ they reported good rains. This year, too, ‘Akhanda Nãmakirtan’ was performed.

Therefore, through Nãmakirtan the ‘loka’ will prosper, the Country will prosper, the State will prosper and the area where reside will prosper. When we light fire in the oven for cooking food it not only cooks food but also throws light around. Does it not? Likewise, even if we do Nãmakirtan for material gains it will change the course of the life of each individual. It will bestow several kinds of ‘kshema’ (welfare).

Bhagavan Ramana who did ‘upadesa’ of Vedanta says, “There is no difference between Bhagavan Nãma and Bhagavãn. Atma Jnãna is attained easily through Nãmakirtan.”
Wherever Bhagavan Nãma kirtan is performed the cosmic changes there. Waves of the Lord’s Presence exist there. There will be peace in that home. All ‘subhiksham’ will take place.
All auspicious happenings will take place. "

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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