WORDS OF GRACE! His Holiness Sri Sri Swamiji speaks on "Dhyana!"

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"

“ Generally, control over food habits is advised for successful dhyana. Any book on Bhakti or dhyana speaks on this subject, exhaustively. Similarly, a book on Jnãna advises not to attach undue importance to one’s body.

In Vivekachoodamani, Sankara Bhagavat Pãdal says, ‘deeming this body to be ourselves and attaching importance to it while carrying on ‘Atma vichãra’ (Self-enquiry) is akin to a man fallen into the river catching hold of a crocodile mistaking it to be a raft, for escape.’

Sankara says, ‘a man has fallen into the river. He is desperate to escape from the waters. He thinks, ‘if only I could find a raft I can escape.’ He does find an object. He is overjoyed, ‘Aha! I have found a wooden raft. If I hold on to it, I will be saved.’ And he catches hold of it. Only after touching what he deemed to be a wooden raft, does he realize that it is a crocodile! Would not the crocodile swallow him up? In the same manner, the desire nurtured for the body by one who is striving to attain the Atma would move him away from the path of Mukti (Liberation). His indulgence deeming the body to be himself is a hurdle to him in the path of Mukti – so says Adi Sankara in Vivekachoodamani.

A wonderful verse praying for giving up his attachment to the body is found in Aksharamanamãlai, a great composition of Bhagavãn Ramana. Only if attachment to the body is given up can we attain Mukti. Only then will the ‘state of God’ (‘Irai nilai’) come about. Bhagavãn Ramana expresses this in a wonderful verse in His Aksharamanamãlai.

All books that speak of Bhakti, Yoga, Jnãna advise regulation and restriction in food habits. They say, ‘We should not value our body much, we should not give much attention to it.’ All books that speak on sadhana for the attainment of God, offer this advice. Don’t they? Do not all books that speak on Bhakti, Yoga and Jnãna sãdhanãs underline the need for giving up our attachment to the body?

Well! What do people do on reading such books? One knows not if they perform dhyana/japa properly but it is found that they give up food and abstain from sleep! They neglect their health even when it has been afflicted with some disease. This is very wrong. Where would this lead to? It would lead to several other complications in the body. And, one does not possess the requisite strength to bear the afflictions mentally, intellectually and physically.

Bhagavãn Ramana was afflicted with cancer. It was at a very advanced stage. The unbearable pain suffered due to such diseases is reflected in the patient’s face. But, Bhagavãn Ramana in spite of being struck with such a dreaded, painful disease wore a pleasant face! How was this possible? The notion ‘I am the body’ has been shed in the case of such great ones. In the same way, in the lives of great devotees (Bhaktãs) we find that they had lived without food and sleep for several days. But, it was not so in the beginning (stage).

This state (of being without food and sleep) might have come about in two ways.

With practice (consuming less food and sleeping less) the body gradually gets used to this. But, at the same time when one does japa/dhyana and progresses in spiritual path the body transforms into ‘siddha sarira’. When the ‘kundalini shakti’ rises up, when some divine transformation takes place in the mind, the body does not require food and rest as before. When a man is blessed with Atma darshan, a great power (‘ãtral’) takes hold of him. Immense shakti sprouts in him. This is the explanation behind Mahans performing extraordinary feats. Thus, this is one of the ways in which through sadhana the body gradually becomes supportive (‘anukoola’).

While looking into the lives of some Bhaktãs(devotees), we find that the Lord Himself appears before them and blesses them with the boon of living without food and sleep. The Lord blesses them, ‘From now on you shall know no hunger; sleep will not touch you.’ Due to the Lord’s boon such Bhaktãs live (in good health) without food and sleep. This is the Lord’s gift (‘varaprasãd’) bereft of any effort from the Bhaktãs’ side.

When a person tries to force himself into this state (of being without food/sleep) it leads to many complications. Moreover, we should understand our state and act accordingly. We should not commit the mistake of imagining ourselves to be in high state.

‘Udambai vallarkkum upãyam arinden, udambai vallarthen, uyir vallarthene’ so says a great Sivanadiyãr (devotee of Lord Siva). Who is that (great Sivanadiyãr)? It is Thirumoolar who wrote the Thirumandiram. Thirumandiram contains 3000 verses. What does Thirumoolar, who has composed Thirumandiram, say? ‘Udambai vallarkkum upãyam arinden, udambai vallarthen, uyir vallarthene’ – I learnt the trick of nourishing the body; I nourished the body and sheltered the life. Such a great Yogi as he speaks of the greatness of the body!

Did I not, a little earlier, mention about Bhagavãn Ramana also (in Aksharamanamãlai) speaking about giving up one’s attachment to the body? But, even Bhagavãn stresses on the care that one should give to the body and to what extent. He gives a wonderful illustration.

We use the plantain leaf for eating food. We take care to see that this leaf is not torn and dirty before use. We clean the leaf well before use. If this leaf were torn or dirty we pick up another leaf. Only then do we have the food served on it. After food we do not bother about the leaf. We throw the leaf away. Don’t we? We are very careful about the leaf before its use but throw it away after use.

In the same way, we should take good care of this body until we have God’s darshan/Atma darshan. Foregoing food and sleep due to your own (wrong) notion would only lead to diseases. Incurable, unbearable diseases would strike the body. You cannot, then, think even a little of God. You cannot think of Him (even a little) as you think of Him now. Your mind would then be completely held by the thoughts of the disease, the recurring pain, etc. The whole life becomes one big sorrow if you were to be afflicted with cancer or kidney related diseases. Therefore, one should be very careful. Well! Does not the question, ‘You say so, but, why should the Bhaktãs attach importance to restriction in food and sleep and also write about it?’ rise in you?

They do not advocate avoiding food or sleep totally. What does Bhagavãn Krishna say in the Gita? He says, ‘I do not like the one who sleeps too much; I also do not like those who sleep very little. I do not like one who eats too much as also one who eats sparsely.’ What does this mean? Do eat. But, reduce hot, spicy food. Reduce salt, tamarind, etc. and eat good ‘sãttvic’ foods like fruit, milk, etc. – those that improve mental health. You can eat any amount of such food.

In the same way, ‘do not sleep’ refers to overdose of sleep. A man can sleep for the length of time required for leading a healthy life. That is not wrong. Therefore, sleep to the extent required for leading a healthy life. Sleeping beyond the required length of time is only deemed wrong by Mahans.

Pure food refers to food that strengthens the mind. Eat food that has been offered to God. Feed the Bhaktãs (devotees) first and then have your food. Thus, they speak only on the purity of food and do not advise one to stay away from food. We would have to face the repercussions if we misunderstand.

Do you know what sort of a person Thirumoolar who said, ‘Udambai vallarkkum upãyam arinden, udambai vallarthen, uyir vallarthene’ was? He was a great Yogeeswara! Quite frequently I have been saying that God prefers ‘pãmãlai’ (garland of kirtans) to ‘poomãlai’ (garland of flowers). There was an Aazhwãr by name Thirumangai Aazhwãr. He asked the Lord, ‘Do you find my Pãsurams in Tamizh wonderful? Well! Come to me and learn Tamzih from me!’

Thus did this Aazhwãr invite God! He dared to say to God, ‘If you have fondness for Tamizh you may come to me and learn Tamizh.’

Each Bhakta underlines the reason for his birth – one says, ‘God has created me so that I will construct Temples for Him.’ Another Bhakta, while giving the reason for his birth, says, ‘God has created me for removing my ‘piravi pinni’ (the disease of life).’

Each one gives a reason for his birth. Do you know what Thirumoolar has to say? His words are wonderful – ‘Ennai nanrãga Eraivan padaithanan thannai nanrãga Tamizh seiyyumãre!’ The reason for God creating me as a whole man, bestowing me with good set of eyes, ears, tongue and all other faculties, is so that I would string garland of verses on Him – sing His Praises in Tamizh! – ‘thannai nanrãa Tamizh seiyyumãre!’ (string garland of verses on Me. Sing My praises in Tamizh) – ‘Sing in Tamizh; sing the Yoga secrets and Siva Aagamãs.’ The Lord said, “Thirumandiram yetru!” (compose Thirumandiram). Thirumoolar points out this as the reason behind his birth (God’s creation of him).

Well! Who is this Thirumoolar? Nandi Deva occupies a place in front of Lord Siva in Kailas. This Nandi has four disciples. All those four disciples had attained ‘ashta maha yogãs’. They had attained ‘ashta maha siddhis’ (the eight great supernatural faculties) – (they were) Tapasvis! Siva Bhaktãs! One of those disciples who enjoyed Nandi’s blessings had high reverence for the great Sage Agastya.

He entertained the desire to converse with Sage Agastya about Lord Siva. He, therefore, came to Podigaimalai where Sage Agastya lived. He stayed there for sometime enjoying dialogues with the Sage on spiritual matters. He then visited several Siva ‘stala’ (Places of worship of Lord Siva). He visited Kanchipuram; at Chidambaram he had darshan of Nataraja. On this tour he arrived at the holy place of Thiruvãdudurai (‘Thiru ãdudurai’). He worshiped Lord Siva here.

One knows not what he desired to do after his darshan of Siva at Thiruvãdudurai. He probably desired to get back to Kailas. However, he moved out of Thiruvãdudurai and reached the outskirts of the village Sãthanur.

Here, in Sãthanur, lived a cowherd by name Moolan. He grazed the cows all through the day and at dusk the cows would gather around him and return home. Was not this the duty of the cowherds? Graze the cows during the day and take them back home at dusk? That day, as usual, he had let the cows graze around in the field. At dusk when all the cows gathered around him he was found dead. Finding their master dead, all the cows began to shed tears and moo loudly. Their kind master used to be very affectionate to them. The cows were sad, ‘oh! How affectionately did he take care of and graze us all these days! But, now he lays dead!’

It was then that Thirumoolar arrived there. Thirumoolar was the recipient of Nandi’s blessings, he had enjoyed spiritual conversation with the great Sage Agastya, he had visited several holy places connected with Siva and had come to Thiruvãdudurai. Yet, the sight of the cows grieving over their dead master touched his heart. He decided to calm down these sorrow stricken cows. Passing from one body to another is a great ‘siddhi’. It is called ‘koodu vittu koodu pãivadu’ – moving from one cage to another. It is said that king Vikramãditya who had ruled over our country was an adept in this art. It is said that this king had full knowledge of this art.

In order to win over Mandana Mishra, a Scholar in Vãrãnasi, Adi Sankara meets him in a debate. The Vidwan throws some questions at him. What does Sankara do? In order to answer these questions Sankara enters the body of a king. Adi Sankara also moved from one body to another. Vikramãditya, a king, moved from one body to another and so did Adi Sankara.

Arunagirinathar, the composer of Tirupugazh, sang the ‘Kandar anubhooti’, finally, housed in the body of a parrot. He had also moved from one body to another. So it has been said.

Similarly, a Yogeeswara of Pinnavãsal (a village near Kullithalai) moved into the body of a lady by name Maragadavalli (Aandavan Pitchai). This is an art in Yoga. In this, one can move out of his own body and make entry into a dead one.

He (Thirumoolar) saw all the cows standing around the dead body of Moolan and shedding tears. This tragic scene touched his heart. He was unable to bear the sight of the grief stricken cows. What did he do? Using the art of moving from one body to another, he laid down his body in a safe place there and entered the dead body of Moolan. He thought, ‘Placing my body in a safe place I will enter the body of Moolan. Let the cows be happy on seeing Moolan come back to life. I will get back into my own body later.’

It was with this idea that he moved from his own body to that of Moolan’s. All the cows jumped around with joy. They were happy to see their cowherd back to life. The cows returned home with their calves. This Siva Yogeeswara in the form of Moolan stayed back in the field.

At Moolan’s home, his wife got worried. She saw that the cows and calves had returned without Moolan. She went to the grazing field where Moolan usually took the cows for grazing. It was outside Sãthanur village. On the reaching the field she spotted the figure of her husband. As she was a ‘pativrata’ (one who is devoted to the husband) she immediately realized that there was some drastic change in the actions, speech and gait of her husband. However, was she not a simple village woman? Though she spotted the transformation she was at a loss to know what to do. ‘Has some evil spirit entered him?’ so did her thoughts run. ‘Or has he lost his mental balance?’

She spent the whole night weeping, as she felt separated from her husband. She thought, ‘he is not the same man. The external appearance is the same. But, there is a marked difference in his actions and gait. I am unable to understand the reason behind this.’

She decided to seek the help of the village elders and the next morning she informed them of her dilemma and requested them to look into the matter.

The wise men of the village got together and formed a court. All of them together met Moolan. Looking at Moolan, who was indeed the Yogeeshwara in that form, they were all astounded. He was in the state of Samadhi. “He is not in the ordinary plane. He has attained the high Siva ‘nilai’ (state). You cannot lead your life with him any more,” they said to her.

Deciding to get into his own body and return to Kailas, Thirumoolar went to the place where he had left his body. The body was not to be found! Lord Siva had hidden that body. This was the reason for its disappearance. Why did Lord Siva hide that body?

Lord Siva nourished the desire that Thirumoolar should sing 3000 verses of Thirumandiram – Siva ãgamãs, Jnãna, Yoga, kiriyai, sariyai, etc.

Thirumoolar then moved to Thiruvãdudurai Kshetra from Sãthanur. Here, he sat under the Peepul tree that was in the corner near the western ‘gopuram’ (Temple Tower) and melodiously sang the 3000 wonderful verses. It is these 3000 verses that are called Thirumandiram (the divine Mantra). Why? (was it named so) – Because it speaks on several topics (Jnana, Yoga, dhyana, Siva Bhakti, ‘Nãda tattva’ [Has not Arunagirinãthar sung ‘nãda bindu kalãdee namonama’?]). All subjects are dealt with in Thirumandiram – the glory of the Guru, the glory of Siva, etc. It has covered everything. If we read it but once we would comprehend its glory as also the glory of all the subjects it speaks of. After the composition of Thirumandiram, Thirumoolar lived in this world for sometime and then attained to the Holy Feet of Lord Siva.

Thirumoolar had come from Kailas. He had earned the direct blessings of Nandi. He possessed ‘ashta maha siddhis’. He had moved from one body to another for the sake of calming down the agitated cows. And, what does such a great one say? ‘Udambai vallarkkum upãyam arinden, udambai vallarthen, uyir vallarthene!’ – I learnt the trick of nourishing the body; I nourished the body and sheltered the life.

It can be said that the state of Mahans and that of ours in dhyana or while being involved in sãdhana is comparable to the high Mountain and the deep pit, respectively. We, the beginners, should not try to copy what they do/did in their high state. We would only set a wrong example. Such an action would lead us in wrong path. They have attained the highest state. Some of them have/had reached a certain level. They can live in this manner but not we who are just the beginners. We may desire to be like them and exert effort gradually towards achieving it.

Instead of giving up food and clothing if we would do incessant japa and dhyana the need for food and sleep would automatically leave us. There is a wonderful maxim, ‘Ulagathai vidavendum enru solvadai vida ulagam unnai vittu vida vendum’ – it is not advisable to say that you should leave the world; the world should leave you.

This is the right spirit. If we shun the world, it would seize us at any moment. But, if the world were to shun us we cannot return to it. Therefore, instead of our exerting effort to shun the world, the world should shun us. Likewise, we should not shun food and sleep but they should leave us. It is good only if this comes about naturally.

‘Do not attach importance to the body,’ means ‘do not wear costly clothes, costly ornaments, do not use perfumes, do not decorate your hair in various styles.’

One is advised to avoid all these as they are not necessary. But, we should take good care of the body to the extent required to hold the life in it and keep it healthy.

We say that the Vedas is the root/base (‘moola’) of our Religion (‘matham’). The part (‘angam’) that speaks on the care of the body is called ‘Aayur Veda’! We refer to this also as Veda. Hence, reasonable care of the body is necessary in our spiritual pursuit. It is only with this body can we succeed in our spiritual goal (attainment of God) in this very birth and attain the state of birthlessness. "

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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