Our Sanãtana Mata! 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.
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Sri Swamiji,

“ The term 'Hindu' is not the real name of our religion. Ours is a 'sanãtana' religion. 'Sanãtana' means ancient. If several religions exist then a name is required to distinguish one from the other. Suppose in a class there were four boys bearing the name 'Gopal' then each Gopal is differentiated from the rest by means of using his father's name or the difference in his form. Likewise, if several religions existed then some scheme had to be employed to differentiate one from the rest.

At one time, this ancient religion had no name as this religion alone was spread all over the world. The birth of other religions is specified to some particular Age. If the time of the birth of a religion could be pinpointed it means that this religion did not exist prior to that time. Further, we also speak of the founder of a religion. However, since our religion is very ancient there is no particular time of birth for it.

Well! The name 'Hindu' has been given to our religion by foreigners. They deem that we entered into this country along the banks of the River Sindhu. Since they think that our civilization came into being along the banks of the River Sindhu we have earned the name 'Sindu'. It is the term 'Sindu' that gradually got transformed into 'Hindu'. In Sanskrit the sound 'sa' and 'ha' alternate. If the need for a name arises for our religion it can then be called as 'Vaideeka matam'. 'Vaideeka matam' means 'a religion that has the Vedas as its base'. The period of the birth of the Vedas also cannot be pinpointed. We speak of the Atma tattvas being 'anãdi' (without a beginning). Similarly, most accept the Vedas to be 'anãdi'. 'Anãdi' does not just mean that 'the time of its creation cannot be decided' but that 'it has not been created'. The Vedas disappear at certain time and reappear at another time. Therefore, there is no destruction at all for the Vedas. 'Vaideeka matam' is one that has the Vedas as its very foundation.

If somebody has to be pointed out for the creation of our religion then it is verily the Maharshis who can be given that privilege. The Maharshis are the support of our religion. Further, if some individual has to be named in this context then it is verily Sage Veda Vyãsa. But for the Vedas our religion would not exist. It would not be an exaggeration to say that Veda Vyãsa is the cause ('kãrana karta') of our religion. As our religion has the Vedas as its base all the Itihãsa-purãnãs of our religion declare that whatever has been said in the Vedas is contained in them.

For example, the dhyana slokas of Srimad Ramayana and Srimad Bhagavatam declare that secret of the Vedas have been spoken by these 'grantãs'. Mahatmas would not even bother to glance at the Itihasa, Purana, Shastra Grantãs that speak in contradiction to the words of the Vedas. They would just ignore it. It is veritably an honour to the 'Granta' to say that it contains the subject matters spoken by the Vedas.

It is not possible for a person to do 'adhyayana' (learn) of the whole Vedas and know its essence. Even if one managed to do 'adhyayana' how is it possible to know all that its says? Therefore, the Mahatmas have given the matters dealt with in the Vedas as Shastras. Kalidasa's 'kãvya' 'Raghuvamsa' can be quoted as the proof for this (that the words of the Vedas are contained in the Shastra).

Kalidas was a divinely gifted poet. Words uttered by him would come true. (in other words only truth would fall from his lips). When Kalidas served in the court of king Bhoja, the latter, attracted by the poetic gift of the former, entertained a strange desire. He desired to know the 'sloka' that would come out of Kalidas on his (king Bhoja) death. He ordered Kalidas to sing such a sloka even while he was alive. Kalidas refused to comply with the king's order. Provoked to anger by the refusal, the king said, "I am a king. Even while living in my kingdom you have refused to obey my order. You should, therefore, not remain in my kingdom anymore."

Kalidas left the kingdom and rested in a rest house for travelers. Bhojaraja grieved within for having sent Kalidas out of his kingdom. In disguise, he went out in search of Kalidas. He found Kalidas and sat near him. He then began to cry out loudly, shedding profuse tears. Kalidas (not recognizing the king) asked him why he was crying. He said, 'Bhojaraja has passed away.'
At once, Kalidas sang a sloka containing the words, 'Oh! Such a great king has passed away.' No sooner had he sung this sloka than the king Bhoja, in disguise, fell down dead. Whatever Kalidas sang came to be true. The 'charitra' of Kalidas then speaks of how he brought the king back to life through another sloka.

Thus, whatever falls out of Kalidas's lips was only the truth. In his 'Raghuvamsa', Dilip, an emperor, is childless. He approaches his Guru Vasishta for his blessings in this matter. Sage Vasishta gives him Nandini, the calf of the celestial cow Kamadhenu, and says, "If you would take good care of this calf you will be blessed with a son." Dilip took utmost care in the well being of the calf Nandini. If the calf sat down he sat down beside it. When the calf slept he stood by it. While describing the utmost care given to the calf by Dilip and his wife Sudheekshna, Kalidas says "mãrgam manushyeva dharmapatni sruterivãrtam smrutiranvagacchat'- just as the Shastras move in line with the Vedas, so too, did Dilip follow the calf.

In the use of a similie, the similie ('upameya vastu') is greater than the thing compared ('uvamãna vastu') - for example, in the figure of speech 'a face like the lotus' the lotus is beautiful though the face so described is beautiful or not.
In the same manner, Dilip and Sudheekshna might or might not have followed Nandini, But there can be no controversy in the matter that the Shastras move in line with the Vedas. So says Kalidas.

The essence of these Shastras is only to attain Self-realisation ('Ãtma sãkshãtkãra') and nothing else. Bhagavan Ramana Maharshi also says, in Aksharamanamalai, 'Vedãntatte verara villangum Vedap porul arul Arunachala'.
'Vedãntam' - 'Veda antam' means the end of the Vedas (the essence). What is the conclusiveness of the Vedas? Attainment of Jivan Mukti is verily the life's goal.

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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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